.^,,,vv  oi  ^^«  ®''^"'"«'^«^  ^4ir 


^  PRINCETON,  N.  J 


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z'm'i/^w  .  BX.1...1..5..0 

Section A..^...>0..r~..Q 

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NEW   ENGLAND   CONGREGATIONALISM 


IN    ITS    OlllGIX   AND    PURITY; 


ir>I.USTKATED    BY    THE 


FOUNDATION 


AND 


E^RLY        REOOIir>S 


OF    THE 


FIRST    CHITRCII   IN    SALEM, 


AND 


fario«)Si   §Hm$m^  gcvtainiug   to  the   ^ubjert. 


BY  DANIEL  AI^PLETON  WIILTE. 


SALEM 
1861. 


PREFACE. 


The  following  work,  (with  the  exception  of  the  Index  and  Table  of 
Contents,  which  a  young  friend  has  prepared  without  his  super- 
vision.) is  altogether  the  work  of  the  Compiler.  But  after  being  ena- 
bled, through  the  favor  of  Providence,  to  bring  these  pages  to  a  con- 
clusion, he  now  finds  himself,  as  he  approaches  the  completion  of 
his  eighty-fifth  year,  so  far  prostrated  by  illness  as  to  be  compelled 
to  entrust  the  preparation  of  this  preface  to  friends  who  can  truly 
state  his  views. 

As  he  has  regarded  the  subject,  Congregationalism,  such  as  it  was 
when  planted  here,  in  its  form  of  government  and  its  essential  prin- 
ciples, recognizing  the  largest  liberty  compatible  with  the  necessary 
restraints  of  moral  and  religious  obligation,  contained  within  itself 
the  elements  of  our  greatness  and  our  glory.  He  has  therefore 
looked,  with  constantly  increasing  interest,  into  the  ecclesiastical  re- 
cords of  our  New  England  settlements,  anxious  that  controversies 
and  opinions  belonging  to  a  later  period,  should  not  be  permitted  to 
color  statements  of  facts  purporting  to  be  drawn  from  these  sources 
of  historical  authority  ;  and  especially  that  the  records  themselves 
should  be  guarded  against  the  admission  of  foreign  ingredients,  and 
preserved  alike  in  their  purity  and  their  integrity. 

He  has  felt  that  the  example  which  the  First  Church  presented,  of 
a  foundation  built  upon  the  New  Testament,  rather  than  upon  creeds 
of  man's  device,  is  invaluable. 

It  will  be  perceived  (see  note,  p.  184)  that  the  Compiler  was 
drawn   into  the   first   discussion  by  peculiar    circumstances,   which 


11  PEEFACE. 

seemed  to  demand,  at  the  time,  a  vindication  of  tliose  principles  upon 
"which  he  deemed  the  First  Church  to  have  been  founded. 

The  Second  Discussion  (see  Extract  from  Salem  Gazette,  on  p. 
193,)  owes  its  origin  to  a  lecture  delivered  in  his  presence  before  the 
Essex  Institute,  which  sought  to  invalidate  what  he  has  regarded  as 
well-established  historical  truth.  To  this  lecture  he  saw  fit  to  make 
a  rejoinder  ;  and,  in  this  "  second  discussion,"  the  newspaper  articles 
which  subsequently  appeared  on  both  sides,  are,  iri  substance,  in- 
serted. 

The  Third  Discussion,  (see  p.  235)  was  occasioned  by  what 
seemed  to  him  a  persistent  attempt  to  embody  error  in  the  solemn 
form  of  Ecclesiastical  History. 

The  obvious  advantage '  of  printing  the  original  Records  of  the 
First  Church,  commenced  by  Rev.  John  Higginson,  will  be  readily 
perceived,  as  rescuing  them  from  the  accidents  of  time  and  chance. 
The  curious  and  interesting  original  records  of  Rev.  John  Fiske, 
under  date  of  1637,  are  also  important,  from  their  close  relation  to 
the  early  history  of  the   Church. 

The  Notices  (see  p.  283)  of  the  several  pastors  and  teachers  of 
the  First  Church,  seem  appropriately  to  follow  the  publication  of  its 
early  records. 

It  will  thus  be  seen,  that,  throughout,  the  Compiler  has  acted  upon 
the  defensive  ;  first,  in  defence  of  the  truly  Protestant  foundation  of 
the  First  Church  ;  secondly,  in  defence  of  historical  truth  ;  thirdly, 
in  a  renewed  efi'ort  in  the  same  direction,  when,  without  any  recog- 
nition of  the  Compiler's  views  as  published  in  the  second  discussion, 
an  attempt  was  made  to  incorporate  what  he  regards  as  gross  error, 
into  the  sober  truth  of  history. 

The  whole  work,  though  it  contains  more  than  the  discussions  and 
records,  of  which  a  manuscript  copy  was  requested  by  the  Essex  in- 
stitute, is  presented  to  that  Society,  that  they  may  distribute  and  dis- 
pose of  the  published  copies  in  such  manner  as  they  may  see  fit. 

Salem,  March  12,   1861. 


TABLE    OF    CONTENTS. 


FotrNDATION 1-10 

Gott's  Letter 1 

Morton's  Memorial 3 

Mather's  Magnalia 5 

Hubbard's  History  of  New  England 8 

Bentley's  Description  of  Salem 9 

Early  Records 11-119 

Transcript  Records 13-17 

Rev.  John  Fiske's  Salem  Record,  1637 25-40 

Certificate  to  the  same  of  Mr.  David  Pulsifer 307 

Extract  from  Rev.  John  Fiske's  Ciielmsford  Church  Record 38-40 

Original  Records  of  Rev.  John  Higginson 45-96 

Specimens  of  Records  of  Messrs  Noyes,  Curwin,  and  Sam'l  Fisk, 96-111 

Re-organization   of  the  First  Church,  and  Ordination  of  Rev.   John 

Sparbawk 112-116 

Remarks  on  the  Ancient  Church-Book 117-119 

First  Discussion 121-184 

Statement  of  the  occasion  of  it 121-122 

"  Correspondence,  etc." 122-183 

Note  (from  First  Church  Records  of  Feb.  18,  1832) 184 

Second  Discussion 185-234 

Third  Discussion 23  5-260 

Note  A.     On  "  Felt's  Ecclesiastical  History,"  etc 261-268 

Note  B.     On  Appendix  to  New  Edition  of  Morton 269-274 

Note  C.     On  Principles  of  Congregationalism 275-282 

Supplement,    Notices  of  Pastors  and  Teachers 283-306 

Additional  Note,  including  a  Reference  to  the  Old  Newbury  Church 307-308 


FIRST   CHTJECH. 


FOUNDATION. 

No  church  or  town  records  appear  lo  have  heen  kept  in 
Salem  till  about  the  year  1637.  But  fortunately  we  are 
enabled  to  supply  the  deficiency  in  respect  to  the  founda- 
tion of  the  First  Church,  by  the  testimony  of  original  wit- 
nesses whose  relations  are  more  explicit  and  satisfactory  than 
could  have  been  expected  from  church  records.  These  wit- 
nesses were  Chlirles  Gott,  one  of  the  two  first  deacons  of  the 
Church,  and  a  representative  from  Salem  in  the  General 
Court,  in  1635,  and  John  Higginson,  son  of  Francis  Hig- 
ginson,  and  the  Pastor  of  the  Church  for  nearly  half  a 
century,  and  conversant  with  its  history  for  more  than 
seventy  years.  His  father,  Francis  Higginsor^  anrl  Sam- 
uel Skelton,  were  the  first  ministers. 

Mr.  Gott,  in  a  letter  to  Governor  Bradford,  dated  Salem, 
July  30,  1629,  informs  him  as  follows :—" The  20th  of 
July,  it  pleased  God  to  move  the  heart  of  our  Governor  to 
set  it  apart  for  a  solemn  day  of  humiliation  for  the  choice 
of  a  pastor  and  teacher ;  the  former  part  of  the  day  being 
spent  in  praise  and  teaching ,  the  latter  part  was  spent 
about  the  election,  which  was  after  this  manner  :  the  per- 
1 


2 

sons  tliouglit  on  (who  had  been  ministers  in  Enghxntl)  were 
demanded  concerning  their  callings  ;  they  acknowledged 
there  was  a  two-fold  calling ;  the  one  and  inward  calling, 
•when  the  Lord  moved  the  heart  of  a  man  to  take  that 
calling  uppn  him,  and  fitted  him  with  gifts  for  the  same  ; 
the  second  (the  outward  calling)  was  from  the  people, 
when  a  company  of  believers  are  joined  together  in  cove- 
nant, to  walk  together  in  all  the  ways  of  God,  every 
member  (being  men)  are  to  have  a  free  voice  in  the  choice 
of  their  officers,  &c.  Now  we  being  persuaded  that  these 
two  were  so  qualified  as  the  apostle  speaks  of  to  Timothy, 
where  he  saith  a  bishop  must  be  blameless,  sober,  apt  to 
teach,  &c.,  so  these  two  servants  of  God,  clearing  all 
things  by  their  answers,  and  being  thus  fitted,  we  saw  no 
reason  but  that  we  might  freely  give  our  voices  for  their 
election  after  this  trial.  Their  choice  was  after  this  man- 
ner :  every  fit  member  wrote,  in  a  note,  his  name  whom 
the  Lord  moved  him  to  think  was  fit  for  a  pastor,  and  so 
likewise,  whom  they  would  have  for  teacher  ;  so  the  most 
voice  was  for  Mr.  Skelton  to  be  Pastor,  and  Mr.  Higginson 
to  be  Teacher ;  and  they  accepting  the  choice,  Mr.  Hig- 
ginson, with  three  or  four  more  of  the  gravest  members  of 
the  Church,  laid  their  hands  on  Mr.  Skelton,  using  prayers 
therewith.  This  being  done,  then  there  was  imposition  of 
hands  on  Mr.  Higginson.  Then  there  was  proceeding  in 
election  of  elders  and  deacons,  but  they  were  only  named, 
and  laying  on  of  hands  deferred,  to  see  if  it  pleased  God 
to  send  us  more  able  men  over  ;  but  since  Thursday, (being 
as  I  take  it,  the  5th  of  August)  is  appointed  for  another 
solemn  day  of  humiliation,  for  the  full  choice  of  elders 
and  deacons,  and  ordaining  them.  Now,  good  sir,  I  hope 
that  you  and  the  rest  of  God's  people  (who  are  ac- 
quainted with  the  ways  of  God)  with  you,  will  say  that 


here  was  a  right  foundation  laid,  and  that  these  two  blessed 
servants  of  the  Lord  came  in  at  the  door,  and  not  at  the 
window."* 

Morton's  "New  England's  Memorial"  was  first  published 
in  16G9,  when  John  Higginson  was  Pastor  of  the  First 
Church,  who  together  with  Thomas  Thacher,  the  first  min- 
ister of  the  Old  South  Church,  in  Boston,  prefixed  to  it  a 
cordial  recommendation  of  the  work,  as  being  "compiled 
with  modesty  of  spirit,  simplicity  of  style  and  truth  of 
matter."  Mr.  Higginson  must  have  read  with  particular 
attention  what  related  to  his  own  Church,  which,  doubtless, 
he  had  himself  cliiefly  furnished,  as  well  as  thus  entirely 
sanctioned.  The  following  extract  from  Morton's  Memo- 
rial shows  the  true  foundation  and  constitution  of  the 
Church : 

"Mr.  Higginson  and  Mr.  Skelton,  in  pursuance  of  the  ends  of  their 
coming  over  into  this  wilderness,  acquainted  the  Governor,  Mr.  En- 
dicott,  and  the  rest  of  the  godly  peopie  whom  they  found  inhabitants 
of  the  place,  and  the  chief  of  the  passengers  who  came  over  with 
them,  with  their  professed  intentions,  and  consulted  with  them 
about  settling  a  reformed  congregation  ;  from  whom  they  found 
a  general  and  hearty  concurrence,  so  that,  after  some  conference  to- 
gether about  this  matter,  they  pitched  upon  the  6th  of  August  for 
their  entering  into  a  solemn  covenant  with  God  and  one  another,  and 
also  for  the  ordaining  of  their  ministers  ;  of  which  they  gave  notice 
to  the  Church  of  Plymouth,  that  being  the  only  Church  that  '.v  at>  in  the 
country  before  them.  The  people  made  choice  of  Mr.  Skelton  for  their 
Pastor,  and  Mr.  Higginson  for  their  Teacher.  And  accordingly  it  was 
desired  of  Mr.  Higginson  to  draw  up  a  confession  of  faith  and  cove- 
nant in  scripture  language  ;  which  being  done  was  agreed  upon.  And 
because  they  foresaw  that  this  wilderness  might  be  looked  upon  as  a 
place  of  liberty,  and  therefore  might  in  time  be  troubled  with  erro- 
neous spirits,  therefore  they  did  put  in  one  article  into  the  confession 
of  faith,  on  purpose,  about  the  duty  and  power  of  the  magistrate  in 

*  1  Hist.  Coll.  III.  C7. 


matters  of  religion:  Thirty  copies  of  the  aforesaid  confession  of  faith 
and   covenant  being  written  out   for  the  use  of  thirty  persons  who 
were  to  begin  the  work.     When  the  6th  of  August  came,  it  was  kept 
as   a  day  of  fasting  and    prayer,  in  which,   after  the  sermons  and 
prayers  of  the  two  ministers,  in  the  end  of  the  day,  the   aforesaid 
confession   of  faith    and    covenant    being    solemnly  read,  the   fore- 
named  persons  did  solemnly  profess  their  consent  thereunto ;  and  then 
proceeded  to  the  ordaining  of  Mr.  Skelton  Pastor,  and  Mr.  Higginson 
Teacher,   of  the    Church    there.      Mr.    Bradford,    the    Governor    of 
Plymouth,  and  some  others  with  him,  coming  by  sea,  were  hindered 
by  cross  winds,  that  they  could  not  be  there  at  the  beginning  of  the 
day,  but  they  came  into  the  assembly  afterward,  and  gave  them  the 
right  hand  of  fellowship,  wishing  all  prosperity,  and  a  blessed  success 
unto    such  good  beginnings.      After  which,  at  several  times,  many 
others  joined  to   the  Church   in  the  same  way.     The  confession  of 
faith  and  covenant  forementioned  was  acknowledged  only  as  a  direc- 
tion, pointing  unto  that  faith  and  covenant  contained  in    the   holy 
Scripture,  and  therefore  no  man  was  confined  unto  that  form  of  words, 
but   only  to  the  substance,  end  and  scope  of  the  matter  contained 
therein.     And  for  the  circumstantial  manner  of  joining  to  the  church, 
it  was  ordered  according  to  the  wisdom  and  faithfulness  of  the  Elders, 
together  with  the  liberty  and  ability  of  any  person.     Hence  it  was 
that  some  were  admitted  by  expressing  their  consent  to  that  written 
confession   of  faith  and   covenant ;    others  did   answer  to  questions 
about  the  principles  of  religion  that  were  publicly  propounded  to  them ; 
some   did  present  their   confession   in  writing,  which  was  read  for 
them  ;   and  some,  that  were  able  and  willing,  did  make  their  confes- 
sion in  their  own  words  and  way  ;    a  due  respect  was  also  had  unto 
the  conversations  of  men,  viz  :  that  they  were  without  scandal. "f 

About  twenty-eight  years  after  the  publication  of  Mor- 
ton's Memorial,  Cotton  Mather  completed  his  "Magnalia, 
or  Church  History  of  New  England,"  in  which  he  acknowl- 
edged assistance  received  in  his  work  from  John  Higgin- 
son, and  from  Nicolas  Noyes,  then  ministers  of  the  First 
Church,  both  of  wdiom  prefixed  to  his  history  their  testi- 
mony to  its  truthfulness.     The  former,  in   his  "Attesta- 

t  New  England's  Memorial,  Davis's  Ed.  145. 


tion,"  dated  "Salem,  25th  of  the  first  month,  1697,"  says  : 
"As  for  myself,  having  been,  by  the  mercy  of  God,  now 
above  sixty-eight  years  in  New  England,  and  served  the 
Lord  and  his  people  in  my  weak  measm^e,  sixty  years  in 
the  ministry  of  the  Gospel,  I  may  now  say  in  my  old  age, 
I  have  seen  all  that  the  Lord  hath  done  for  his  people  in 
New  England,  and  have  known  the  beginning  and  pro- 
gress of  these  Churches  unto  this  day,  and  having  read 
over  much  of  this  history,  I  cannot  but  in  the  love  and 
fear  of  God  bear  Avitness  to  the  truth  of  it." 

"John  Higginson." 

The  following  account,  therefore,  contained  in  the  first 
Book  of  the  Magnalia,  is  entitled  to  the  same  degree 
of  credit  as  if  it  had  been  recorded  by  Mr.  Higginson 
himself. 

BOOK    I.    CHAP.    IV.    §    6    &    §    7. 

§  6.  "Mr.  Higj^inson  and  Mr.  Skelton,  and  other  good  people  that 
arrived  at  Salem,  in  the  year  1629,  resolved,  like  their  father  Abra- 
ham, to  begin  their  plantation  with  calling  on  the  name  of  the  Lord. 
The  great  Mr.  Hildersham  had  advised  our  first  planters  to  agree 
fully  upon  their  form  of  Church  Government,  before  their  coming 
into  New  England  ;  but  they  had  indeed  agreed  little  further  than 
in  this  general  principle,  That  the  Reformation  of  the  Church  Avas  to 
be  endeavored  according  to  the  written  word  of  God.  Accordingly 
ours,  now  arrived  at  Salem,  consulted  with  their  brethren  at  Ply- 
mouth, what  steps  to  take  for  the  more  exact  acquainting  of  them- 
selves with,  and  conforming  themselves  to  that  written  word  :  And 
the  Plymotheans,  to  their  great  satisfaction  laid  before  them  what 
Avarrant,  they  judged  that  they  had  in  the  laws  of  our  Lord  Jesus 
Christ,  for  every  particular  in  their  Church  Order. 

Whereupon  having  the  concurrence  and  countenance  of  their  Dep- 
uty Governor,  the  worshipful  John  Endicot,  Esq.,  and  the  approv- 
ing presence  of  messengers  from  the  Church  of  Plymouth,  they  set 
apart  the  sixth  day  of  August,  after  their  arrival,  for  Fasting  and 
Prayer,  for  the  settling  of  a  Church-State  among  them,  and  for  their 


6 

making  a  confession  of  tlicir  faith,  and  entering  into  an  hdy  Cove- 
nant, whereby  that  Church-State  was  formed. 

Mr.  Higginson  then  became  the  Teacher,  and  Mr.  Skelton  the 
Pastor  of  the  Church  thus  constituted  at  Salem ;  and  they  lived  very 
peaceably  in  Salem  together,  till  the  death  of  Mr.  Higginson,  which 
was  about  a  twelvemonth  after,  and  then  of  Mr.  Skelton,  who  did 
not  long  survive  him.  Now  the  Covenant  Avhereto  these  Christians 
engaged  themselves,  which  was  about  seven  years  after  solemnly  re- 
newed among  them,  I  shall  here  lay  before  all  the  Churches  of  God 
as  it  was  then  expressed  and  inforced  : 

"We  covenant  with  our  Lord,  and  one  with  another;  and  we  do 
bind  ourselves  in  the  presence  of  God,  to  walk  together  in  all  his  ways, 
according  as  he  is  pleased,  to  reveal  himself  unto  us  in  his  blessed 
Avord  of  truth ;  and  do  explicitly,  in  the  name  and  fear  of  God,  pro- 
fess and  protest  to  walk  as  followeth,  through  the  power  and  grace  of 
our  Lord  Jesus  Christ. 

"We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be  his  people 
in  the  truth  and  simplicity  of  our  spirits. 

"We  give  ourselves  to  the  Lord  Jesus  Christ,  and  the  word  of  his 
grace,  for  the  teaching,  ruling  and  sanctifying  of  us,  in  matters  of 
worship  and  conversation,  resolving  to  cleave  unto  him  alone  for  life 
and  glory,  and  to  reject  all  contrary  ways,  canons,  and  constitutions 
of  men  in  his  worship. 

"  We  promise  to  walk  with  our  brethren,  with  all  watchfulness  and 
tenderness,  avoiding  jealousies  and  suspicions,  backbitings,  censurings, 
provokings,  secret  risings  of  spirit  against  them  ;  but  in  all  offences, 
to  follow  the  rule  of  our  Lord  Jesus,  and  to  bear  and  forbear,  give 
and  forgive,  as  he  hath  taught  us. 

"  In  public  or  private,  we  will  willingly  do  nothing  to  the  offence  of 
the  Church  ;  but  will  be  willing  to  take  advice  for  ourselves  and  ours, 
as  occasion  shall  be  presented. 

"  We  will  not  in  the  congregation  be  forward,  either  to  show  our 
own  gifts  and  parts  in  speaking,  or  scrupling ;  or  there  discover  the 
weakness  or  failings  of  our  brethren ;  but  attend  an  orderly  call  there- 
unto, knowing  how  much  the  Lord  may  be  dishonored,  and  his  Gos- 


pel,  and  the  profession  of  it,  slighted  by  our  distempers  and  weak- 
nesses in  public. 

"  We  bind  ourselves  to  study  the  advancement  of  the  Gospel,  in  all 
truth  and  peace,  both  in  regard  of  those  that  are  within  or  without ; 
no  way  slighting  our  sister  Churches,  but  using  their  counsel  as  need 
shall  be  ;  not  laying  a  stumbling-block  before  any,  no,  not  the  Indi- 
ans, whose  good  we  desire  to  promote  ;  and  so  to  converse,  as  we 
may  avoid  the  very  appearance  of  evil. 

"  We  do  hereby  promise  to  carry  ourselves  in  all  lawful  obedience 
to  those  that  are  over  us  in,  Church  or  Commonwealth,  knowing,  how 
well  pleasing  it  will  be  to  the  Lord,  that  they  should  have  encour- 
agement in  their  places,  by  our  not  grieving  their  spirits  through  our 
irregularities. 

"  We  resolve  to  approve  ourselves  to  the  Lord,  in  our  particular 
callings ;  shunning  idleness  as  the  bane  of  any  state  ;  nor  will  we  deal 
hardly  or  oppressingly  with  any,  wherein  we  are  the  Lord's  stewards. 

"Promising  also  vmto  our  best  ability  to  teach  our  children  and 
servants  the  knowledge  of  God  and  of  his  will,  that  they  may  serve 
him  also  ;  and  all  this  not  by  any  strength  of  our  own,  but  by  the  Lord 
Christ ;  whose  blood  we  desire  may  sprinkle  this  our  Covenant  made 
in  his  name." 

By  this  Instrument  was  the  covenant  of  grace  explained,  received, 
and  recognized,  by  the  First  Church  in  this-  Colony,  and  applied  unto 
the  evangelical  designs  of  a  church-estate  before  the  Lord.  This 
Instrument  they  afterwards  often  read  over,  and  renewed  the  consent 
of  their  souls  unto  every  article  in  it ;  especially  when  their  days  of 
humiliation  invited  them  to  lay  hold  on  particular  opportunities  for 
doing  so. 

So  you  have  seen  the  nativity  of  the  First  Church  in  the  Massa- 
chusetts Colony. 

§  7.  As  for  the  circumstances  of  admission  into  this  Church,  they  left 
it  very  much  unto  the  discretion  and  faithfulness  of  their  Elders,  together 
with  the  condition  of  the  persons  to  be  admitted.  Some  were  admit- 
ted by  cxpresssing  their  consent  unto  their  confession  and  covenant ; 
some    were     admitted  after    their    first     answering    to    questions 


8 

about  religion,  propounded  unlo  them  ;  some  were  admitted, 
when  they  had  presented  in  writing  such  things,  as  might  give  satis- 
faction unto  the  people  of  God  concerning  them  ;  and  some  that 
were  admitted,  orally  addressed  the  people  of  God  in  such  terms,  as 
they  thought  proper  to  ask  their  communion  with ;  which  diversity 
was  perhaps  more  beautiful,  than  would  have  been  a  more  punctilious 
uniformity ;  but  none  were  admitted  without  regard  unto  a  blameless 
and  holy  conversation.  They  did  all  agree  with  their  brethren  of 
Plymouth  in  this  point, — That  the  children  of  the  faithful  were  church 
members  with  their  parents  ;  and  that  their  baptism  was  a  seal  of 
their  being  so  ;  only  before  their  admission  to  fellowship  in  a  particu- 
lar church  it  was  judged  necessary,  that  being  free  from  scandal,  they 
should  be  examined  by  the  Elders  of  the  Church,  upon  whose  appro- 
bation of  their  fitness,  they  should  publicly  and  personally  own  the 
covenant ;  so  they  were  to  be  received  unto  to  the  table  of  the 
Lord ;  and,  accordingly,  the  eldest  son  of  Mr.  Higginson,  being 
about  fifteen  years  of  age  and  laudably  answering  all  the  characters 
expected  in  a  communicant,  was  then  so  received." 

We  take  a  single  passage  from  Hubbard's  History  of 
New  England.  The  author,  who  was  the  minister  of  Ips- 
wich Church,  was  intimately  acquainted  with  Rev.  John 
Higginson  and  with  Roger  Conant  and  other  founders  of 
the  First  Church,  from  whom  he  doubtless  obtained  infor- 
mation which  entitles  him  to  be  regarded  as  one  of  the 
original  authorities  on  the  subject.  He  says  of  these 
founders,  p.  118 : 

"  They  had  not  as  yet  waded  so  far  into  the  controversy  of  church 
discipline,  as  to  be  very  positive  in  any  of  those  points  wherein  the 
main  hinge  of  the  controversy  lay  between  them  and  others  ;  yet 
aiming,  as  near  as  well  they  could,  to  come  up  to  the  rules  of  the 
Gospel,  in  the  first  settling  of  a  church  state,  and  apprehending  it 
necessary  for  those,  who  intended  to  be  of  the  Church,  solemnly  to 
enter  into  a  covenant  engagement  one  with  another  in  the  presence 
of  God,  to  walk  together  before  him  according  to  the  word  of  God, 
and  then  to  ordain  their  ministers  unto  their  several  offices,  to  which 
they  were  by  the  election  of  the  people    designed,  scil.,  Mr.  Skelton 


9 

to  be  their  Pastor,  and  Mr.  Higginson  to  be  their  Teacher.  In  or- 
der to  the  carrying  on  of  that  work,  or  preparation  thereunto,  the 
said  Mr,  Higginson,  according  as  he  was  desired,  drew  up  a  confes- 
sion of  faith  and  form  of  a  church  covenant  according  to  the  Scrip- 
tures ;  several  copies  whereof  being  written  out,  they  publicly  own- 
ed the  same,  on  the  day  set  apart  for  that  work,  a  copy  of  which  is 
retained  at  this  day,  by  some  that  succeed  in  the  same  Church.  Fur- 
ther also,  notice  Avas  given  of  their  intended  proceedings  to  the 
Church  at  New  Plymouth,  that  so  they  might  have  their  approbation 
and  concurrence,  if  not  their  direction  and  assistance  in  a  matter  of 
that  nature,  Avherein  themselves  had  been  but  little  before  exercised. 
There  were  at  that  time  thirty  persons  joined  together  in  that  church 
covenant ;  for  which  end  so  many  copies  being  prepared  aforehand, 
it  was  publicly  read  in  the  assembly,  and  the  persons  concerned  sol- 
emnly expressing  their  assent  and  consent  thereunto,  they  immediately 
proceeded  to  ordain  their  ministers.  Mr.  Bradford  and  others,  as 
messengers  of  Plymouth  Church,  were  hindered  by  cross  winds  from 
being  present  in  the  former  part  of  the  day,  but  came  time  enough  to 
give  them  the  right  hand  of  fellowship,  wishing  all  prosperity  and. 
success  to  those  hopeful  beginnings,  as  they  then  accounted  them, 
although  in  some  points  of  church  discipline  Mr.  Higginson's  princi- 
ples were  a  little  discrepant  from  theirs  of  Plymouth.  Those  that 
were  afterward  admitted  unto  church  fellowship,  were,  with  the  con- 
fession of  their  faith,  required  to  enter  into  a  like  covenant  engage- 
ment with  the  Church,  to  walk  according  to  the  rules  of  the  Gospel, 
as  to  the  substance,  the  same  as  at  the  first ;  but  for  the  manner  and 
circumstances,  it  was  left  to  the  wisdom  and  faithfulness  of  the  Elders, 
to  be  so  ordered  as  was  judged  most  conducing  to  the  end,  respect 
being  by  them  always  had  to  the  liberty  and  ability  of  the  person." 

We  add  to  the  ancient  historical  authorities  that  of  Dr. 
Bentley,  who,  in  writing  his  "Description  of  Salem/'  had 
the  freeest  access  to  the  Town  records,  as  well  as  to  those 
of  the  Church,  from  which  he  copied  the  original  Cove- 
nant, together  wdth  the  preamble  to  its  renewal  in  1636, 
and  the  clause  against  the  Quakers,  added  upon  its  re- 
newal in  1660. 

"Mr.  Higginson,"  says  Dr.  B.,  "found  Mr.  Endicott  at  Salem, 
who  had  explained  his   intentions  to   the  Church  already  formed  in 


10 

Plymouth.  Two  articles  were  fixed  by  consent,  that  the  Church  at 
Salem  should  not  acknowledge  any  ecclesiastical  jurisdiction  in  the 
Church  at  Plymouth,  if  any  assistance  should  be  given  at  Salem ;  and 
that  the  authority  of  ordination  should  not  exist  in  the  clergy,  as  in 
the  Protestant  Churches,  but,  as  in  the  unqualified  sense  of  the  Re- 
formed Churches,  should  depend  entirely  upon  the  free  election  of 
the  members  of  the  Church,  and  that  there  should  be  a  representa- 
tive of  this  power  continually  in  the  Church A  covenant  or  reli- 
gious obligation  was  formed,  and  publicly  signed,  at  the  institution 
of  the  Church,  and  it  is  recorded  in  every  history  of  New  England. 
It  may  be  esteemed,  if  not  for  its  theology,  for  its  simplicity.  If  it 
speak  not  the  language  of  a  sect,  it  breathes  the  spirit  of  Christian 
union.  It  never  could  be  intended  so  mixch  to  display  opinions,  as 
by  written  obligation  to  fasten  men  together.  It  is  the  inartificial 
range  of  thought,  forgetting  the  eyes  of  posterity,  and  without  polem- 
ic or  scholastic  refinement.  It  was  more  an  act  of  piety  than  of 
study.  And  it  was  recollected  afterwards  more  from  devotion  and 
patriotism  than  religious  prejudice.  It  did  all  the  good  which  was 
intended,  and  from  its  peculiar  character  it  could  not  live  for  the 
purposes  of  superstition.  It  was  revived  and  signed  again  in  1660, 
when  Mr.  John  Higginson  was  established  in  Salem,  rather  as  a 
grateful  memorial  than  as  an  innovation  upon  any  practices  which  had 
obtained.  Had  its  spirit  been  regarded,  an  attempt  Avould  not  have 
been  made  to  change  the  language  of  reproof,  in  general,  into  an  un- 
manly invective  against  a  particular  denomination  of  Christians. 
But  the  abuse  of  this  instrument  consigned  it  to  the  sole  care  of  the 
historian,  who  has  preserved  it  for  us  as  a  precious  relic  of  antiquity."* 

*  1  Hist.  Coll.,  yi,  2i2.  """ 


EARLY  RECORDS. 

As  already  observed,  no  public  records  are  known  to 
have  been  kept  in  Salem,  till  about  the  year  1637.  The 
present  Old  Church  Book  is  a  large  folio  volume,  strongly 
bound,  and  lettered,  "  Records  of  the  First  Church  of  Sa- 
lem, FROM  1629  TO  1736."  It  contains  transcript  records 
from  a  former  book,  and  original  records  commencing 
with  the  settlement  of  Rev.  John  Higginson,  in  1660.  The 
former  include  the  original  Covenant  with  the  preamble 
to  its  renewal  in  1636,  followed  by  a  catalogue  of  the 
names  of  church  members,  males  and  females,  in  separate 
columns,  without  note  of  the  time  of  admission,  till  near 
the  end  of  the  year  1636,  and  after  that  time  promiscu- 
ously in  the  order  of  admission,  (the  time  of  which  is  not- 
ed,) to  the  year  1659;  and  then  a  catalogue  of  the  names  of 
children  baptized,  from  1636  to  1659.  These  transcript 
records  are  evidently  in  the  same  hand-writing,  and  ap- 
pear to  have  been  transcribed  with  great  care.  There  is  a 
note  in  the  margin  of  the  covenant  indicating  the  time  of 
its  adoption,  which  is  in  a  different  hand,  doubtless  that  of 
Rev.  Samuel  Fisk ;  and  a  clause  at  the  end  against  the 
"  Quakers'  doctrine,"  added  upon  the  renewal  of  the  Cove- 
nant in  1660,  and  in  the  hand  of  Rev.  John  Higginson, 
apparently  with  the  same  pen  and  ink  with  which  he  re- 
corded the  vote  of  the  Church  respecting  it.  We  present 
here  a  copy  of  the  original  Covenant,  with  the  preamble, 
Quaker  clause,  and  marginal  note,  and  the  entire  separate 


12 

lists  of  male  and  female  members  of  the  Clnircli,  admitted 
before  lltli  mo.,  163G  ;  followed   by  the  record  of  admis- 
sions during  the   two  last   months  of  that  year,  and  also 
the  record  of  baptisms  from  25  of  10th  mo.,  1G3G,  to  the 
end  of  thej^ear;  which  are  added  as  specimens  of  the  res- 
pective records  continued  to  1659.     The  note  subjoined  to 
the  transcript  records,  by  Rev.  Samuel  Fisk,  upon  his  or- 
dination in  1718,  is  copied  for  the  information  it  affords 
respecting  the  original  records  contained   in  the  then  new 
book.     The  reason  why  more  was  not  transcribed  from  the 
old  book  may  sufficiently  appear  from  Mr.  lligginson's 
record  of  the  proceedings  of  the  Church  in  relation  to  that 
book,  at  their  first  meeting  after  his  settlement  in  August, 
1660.     It  is  our  purpose  to  add,  as  a  supplement  to  these 
transcript   records,  a  curious   original    record,  under   the 
date  of  1637,  existing  in  the  well  known  hand-writing  of 
Rev.  John  Fiske,  some  time  assistant  preacher  with  Hugh 
Peters,  the  Pastor  of  tlie  First  Church,  lately  brought  to 
light,  and  of  which  we  had  no  knowledge   till  very  re- 
cently.     This,  undoubtedly,  is  more  ancient  as  well  as 
more  valuable,  than  any  thing  left  in  the  lost  book,  and 
will,  we  think,  afford  decisive  evidence  respecting  the  orig- 
inal constitution  of  the  First  Church. 

In  these  Transcript  Records  Ave  retain  the  same  orthog- 
raphy that  w^e  find  in  the  Church  book,  and  give,  in  italics, 
the  renewing  preamble,  Quaker  postscript,  and  marginal 
note. 


13 


Gather  my  Saints  together  tmto  me    that  have   made  a  Covenant   with 

me  hij  sacrifyce.     Psa.  50  :   5  : 
%Ms^CovenantwM^'  ^'^^  if'Aose  names  are  here  under  written,   mem- 

%dJfedSmay^"'^  ^^^^  «/  ^^^^  present  Church  of  Christ  in  Salem, 
m^tlZ Bo7k  ^"^^  ^^'  having  found  by  sad  experience  how  dangerous  it 
is  to  sitt  loose  to  the  Covenant  ivee  make  %oith  our  God :  and  hotu  apt 
wee  are  to  xoander  into  ly  pathes,  even  to  the  looseing  of  our  first 
aimes  in  entring  into  Church  fellowship  :  Doe  therefore  solemnly  in  the 
presence  of  the  Eternall  God,  loth  for  our  own  comforts,  and  those 
which  shall  or  maye  he  joyned  unto  us,  reneive  that  Church  Covenant 
we  find  this  Church  bound  unto  at  theire  first  beginning,  viz :  That 
We  Covenant  with  the  Lord  and  one  with  an  other  ;  and  doe  bynd 
our  selves  in  the  presence  of  God,  to  walke  together  in  all  his  waies, 
according  as  he  is  pleased  to  reveale  himself  unto  us  in  his  Blessed 
word  of  truth.  And  doe  more  explicitely  in  the  name  and  feare  of 
God,  profess  and  protest  to  walke  as  followeth  through  the  power 
and  grace  of  our  Lord  Jesus. 

1  first  wee  avowe  the  Lord  to  be  our  God,  and  our  selves  his 
people  in  the  truth  and  simplicitie  of  our  spirits. 

2  Wee  give  our  selves  to  the  Lord  Jesus  Christ,  and  the  word 
of  his  grace,  fore  the  teaching,  ruleing  and  sanctifyeing  of  us  in  mat- 
ters of  worship,  and  Conversation,  resolveing  to  cleave  to  him  alone 
for  life  and  glorie  ;  and  oppose  all  contrarie  wayes,  cannons  and  con- 
stitutions of  men  in  his  worship. 

3  Wee  promise  to  walke  with  our  brethren  and  sisters  in  this 
Congregation  with  all  watchfullnes  and  tendernes,  avoyding  all  jelou- 
sies,  suspitions,  backbyteings,  censurings,  provoakings,  secrete  ris- 
ings of  spirite  against  them ;  but  in  all  offences  to  follow  the  rule  of 
the  Lord  Jesus,  and  to  beare  and  forbeare,  give  and  forgive  as  he 
hath  taught  us. 

4  In  publick  or  in  private,  we  will  willingly  doe  nothing  to  the 
ofence  of  the  Church  but  will  be  willing  to  take  advise  for  our  selves 
and  ours  as  ocasion  shalbe  presented. 

5  Wee  will  not  in  the  Congregation  be'  forward  eyther  to  shew 
cure  owne  gifts  or  parts  in  speaking  or  scrupling,  or  there  discover 
the  fayling  of  oure  brethren  or  sisters  butt  atend  an  orderly  cale  there 
unto  ;  knowing  how  much  the  Lord  may  be  dishonoured,  and  his  Gos- 


14 

pell  in  the  profession  of  it,   slcighted,  by  our    distempers,  and  weak- 
nesses in  publ3'ck. 

6  Wee  bynd  our  selves  to  studdy  the  advancement  of  the  Gospell 
in  all  truth  and  peace,  both  in  regard  of  those  that  are  within,  or  with- 
out, noe  way  sleighting  our  sister  Churches,  but  uscing  theire  Coun- 
sell  as  need  shalbe  :  nor  laying  a  stumbling  block  before  any,  noe 
not  the  Indians,  whose  good  we  desire  to  promote,  and  soe  to  con- 
verse, as  we  may  avoyd  the  verrye  appearance  of  evill. 

7  Wee  hearbye  promise  to  carrye  our  selves  in  all  lawfull  obe- 
dience, to  those  that  are  over  us,  in  Church  or  Commonwcale,  know- 
ing how  well  pleasing  it  will  be  to  the  Lord,  that  they  sliould  have 
incouragement  in  theire  places,  by  our  not  greiveing  theyre  spirites 
through  our  Irregularities. 

8  Wee  resolve  to  approve  our  selves  to  the  Lord  in  our  perticular 
calings,  shunning  ydleness  as  the  bane  of  any  state,  nor  will  wee  dcale 
hardly,  or  oppressingly  with  any,  wherein  we  arc  the  Lord's  stewards  : 

9  alsoe  promyseing  to  our  best  abilitie  to  teach  our  children  and 
servants,  the  knowledg  of  God  and  his  will,  that  they  may  serve  him 
also  ;  and  all  this,  not  by  any  strength  of  our  owne,  but  by  the 
Lord  Christ,  whose  bloud  we  desire  may  sprinckle  this  our  Covenant 
made  in  his  name. 

This  Covenant  was  reneived  hy  the  Church  on  a  sollemne  day  of  Hu- 
miliation 60/1  moneth  1660.  When  also  considering  the  power  of 
Temptation  amongst  us  hy  reason  of  ye  Quakers  doctrine  to  the  leaven- 
ing of  some  in  the  place  %vhere  toe  are  and  endangering  of  others,  doe 
see  cause  to  remember  the  Admonition  of  our  Saviour  Christ  to  his  dis- 
ciples Math.  16.  TaJce  heed  and  beware  of  ye  leaven  of  the  doctrine 
of  the  Pharisees  and  doe  judge  so  farre  as  loe  tmderstand  it  yt  ye  Qua- 
Jcers  doctrine  is  as  had  or  worse  than  that  of  ye  Pharisees  ;  TJiercfore 
we  doe  Covennant  hy  the  help  of  Jesus  Christ  to  take  heed  and  heware 
of  the  leaven  of  the  doctrine  of  the  Quakers. 


15 


A  Catalogue  of  the  N 


IX 


Samuell  Sharp. 
John  Endecott. 
Phillip  Veren. 
Hugh  Laskin. 
Roger  Connant. 
Laurance  Leach. 
William  Auger. 
Francis  Johnson. 
Thomas  Eborne. 
George  Williams. 
George  Norton. 
Henry  Herricke. 
Peeter  Palfrye. 
Roger  Maurye. 
Thomas  Gardener. 
John  Sibly. 
John  Baulch. 
Samuell  Moore. 
John  Holgrove. 
Ralph  Fogge. 
John  Home. 
John  Woodberye. 
William  Traske. 
Townsend  Bishop. 
Thomas  Read. 
Richard  Payment. 
Jeffry  Massy. 
Edmond  Batter. 
Elias  Stileman. 
Edmond  Giles, 
Richard  Davenport. 
John  Blackleech. 
Thomas  Scrugges. 
William  Allen. 
William  Kinge. 
Richard  Rootes. 


AMES  OF  THOSE  PeRSOXS  THAT  ARE  JoiXED 

Full  Cqjimuxiox. 

John  Moore. 
William  Dixy. 
John  Sanders. 
Jacob  Barney. 
Richard  Brackenbury. 
John  Blacke. 
Joseph  Pope. 
Peeter  Woolfe. 
William  Bownd. 
Samuell  Archer. 
Thomas  Lothrop. 

Elizabeth  Endecott. 
Alice  Hutchison. 
Elizabeth  Leech. 
Alice  Sharpe. 
Johane  Johnson. 
Elizabeth  Holgrove. 
Margarett  Bright. 
Elizabeth  Davenport. 
Mary  Alford. 
Sarah  Connant. 
Jane  Alderman. 
Agnes  Woodbery. 
Judith  Raymond. 
Johane  Cotta. 
Dorcas  Veren. 
Sarah  Batter. 
Eedith  Palfery. 
Eedith  Herrick. 
Hanna  Moore. 
Susana  Fogge. 
Johane  Watson. 
Alice  Ager. 
Anne  Ingersoll. 
Ellen  Felton. 


16 


Elizabelh  Allen. 
Martha  Woolfe. 
EUyn  Backcnbury. 
Anne  Dixy. 
Anne  Bound. 


Ann  Home. 
Margery  Balch. 
Presca  Kendall. 
Anne  Skarlett. 
Gartrude  EUerd, 


1636. 
8.  11  mo.  Hugh  Peters. 

Edmond  Marshall. 

Anne  Moore,  widdow. 
16.  1 1  mo.  John  Humphy. 

Lyddca  Bankes. 


5,  12  mo.  Mary  Jeggells. 
12.   "         Frances  Skerry. 

Abigail  Lord. 
17.  "         Ann  Garford. 

John  Alderman. 
27.  "         Henry  Bartholomew. 


[So  continued  to  1659.] 


of  Peeter  Palfreye. 


A  Catalogue  of  the  Names  of  the  Children  of  the  Church 

THAT    AEE    BAPTIZED. 
1636. 

25.  lOmo.  Recompencc,  son  of  John  Home. 

Jonathan,  son, 

Jehodan,  daughter, 

Zaehariah,  son  of  Henry  Herrick. 

Hanna:  da:  of  Jon.  Woodbery. 

Jon:  so:  of  George  Williams. 

James,  so:  of  Will:  Bownd. 

Abigaile:  da:  of  Will:  Dixy. 

Lydea:  da:  of  Jon:  Black. 

Jerusha:  da:  of  John  Moore. 

Sam'll:  so:  of  Sam'll:  Moore. 

John:  son  of  Will:  Dodge. 

Difficulty:  da:  of  Jon:  Talby. 

Mehitabell:  da:  of  Will:  Kings. 

Seeth:  da:  of  Tho:  Gardener. 

Abigaile:  da:  of  Richd:  Hucheson. 
1.  11  mo.  Elias:  son  of  Sam'll:  Sharp. 

Mary:  da:  of  Will:  Trask. 


17 


24.  11  mo.  Theophilus:  son  of  Jon:  Humphry. 

Exersise:  da:  of  Jon:  Blackleech. 

Naomy:  da:  of  Edmo:  Marshall. 

Joseph:  son  of  Joseph  Grafton. 
12. 12       Deborah:  da:  of  Charles  Gott. 

Benjamin:  son  of  Will:  Ager. 
17. 12  mo.  Benjamin:  son  of  Tho:  Smith. 

[So  continued  to  1659.] 


Tlie  following  is  the  explanatory  note  of  Rev.  S.  Fisk, 
before  alluded  to,  which  is  subjoined  to  the  catalogue  of 
church  members  terminating  in  1659  : 

"The  Rev.  Mr.  John  Higginson  did,  on  his  settlement  in  this 
Church,  begin  a  record  of  the  admission  of  members  at  page  75,  in 
this  book,  where  and  in  the  following  pages  the  reader  must  look  till 
the  re-settlement  of  this  Church  in  Samuel  Fish,  j^astor,  on  Oct.  8, 
1718,  who  continued  the  record  of  baptisms,  beginning  page  17,  and 
the  record  of  church  settlements,  and  meetings,  acts,  &c.,  beginning 
distinctly  page  140,  and  the  record  of  such  as  entered  into  or  re- 
newed their  covenant,  page  240,  and  the  record  of  such  as  came  to 
the  holy  communion  of  the  Lord's  Supper,  beginning  page  280, — 

"Samuel  Fisk,  Pastor." 

Salem  First  Parish,  Oct.  9,  1718. 

It  seems  proper  here  to  add  a  few  remarks  to  Mr.  Fisk^s 
note.  The  names  of  church  members,  doubtless,  were  pre- 
served from  the  beginning  in  connection  with  the  Cove- 
nant, though  without  date  of  the  time  of  admission  till  the 
keeping  of  church  records  commenced.  This,  we  think, 
must  have  been  soon  after  the  settlement  of  Hugh  Peters 
and  the  first  renewal  of  the  Covenant.  The  record  of  bap- 
tisms appears  to  have  been  always  kept  by  itself;  but 
it  is  probable  that  the  admission  of  church  members  was 
recorded  together  with  "church  meetings,  acts,  &c.,"  as  con- 


18 

tinued  by  Rev^  John  Higginson,  and  that  the  transcript 
catalogue  of  mernbers  from  1636  to  1659,  was  formed  from 
such  miscellaneous  records  contained  in  the  first  church 
book.  Throughout  this  catalogue  various  members  are 
noted  as  dead,  removed,  &c.,  apparently  in  the  transcri- 
ber's hand-writing.  The  plan  of  keeping  a  distinct  record 
of  admissions  to  the  Church,  appears  to  have  originated 
with  Mr.  Fisk. 

The  record  of  baptisms  from  1660  to  1695,  is  in  the 
handwriting  of  Rev.  John  Higginson  ;  from  Avhich  time 
to  1714,  it  is  in  the  hand  of  his  colleague,  Rev.  Nicholas 
Noyes,  and  from  1714  to  November  1717,  in  that  of  Mr. 
Noyes's  colleague,  Rev.  George  Curwin.  On  the  23d  day 
of  the  same  November,  Mr.  Curwin  died,  and  in  about  three 
weeks  after  Mr.  Noyes  followed  him,  dying  on  the  13th 
day  of  December.  During  the  ten  or  eleven  months  from 
their  decease  baptisms  are  recorded  as  administered  by  Mr. 
Blowers,  Rev.  Benj.  Prescott,  Rev.  Aaron  Porter,  and  Rev. 
Joseph  Gerrish.  Then  commences  a  record  in  a  more  sys- 
tematic and  complete  form  according  to  the  following  state- 
ment at  the  head  of  it : 

"  Here  followetli  a  catalogue  of  the  names  of  such  persons,  either 
adult  or  infants,  who  have  received  baptism  from  the  12th  of  October^ 
anno.  1718,  by  Sam'l  Fisk,  Pastor.  The  males  baptized  are  distin- 
guished by  the  letter  m,  and  the  females  by  /,  preceding  their  Chris- 
tian name  ;   and  -when  this  following  line  is  drawn  under  either 

of  the  Christian  names  of  the  parents  who  bring  their  children  to 
baptism,  it  signifies  that  the  child  is  baptized  upon  that  parent's 
account  which  is  so  marked.  The  mark  of  a  star  signifies  the  person 
deceased." 

The  record  is  kept  in  this  manner,  by  Mr.  Fisk,  to  the 
year  1744,  eight  years  after  his  dismission  from  the  first 
society,  and  while  he  continued  minister  of  the  new  society 


19 

formed  by  his  adherents^  he  still  retaining  the  Church  book. 
The  two  last  baptisms  recorded  by  him  in  this  book  are 
those  of  his  own  sons,  John  and  Joseph  ;  the  former  of 
whom,  born  April  16th,  and  baptized  May  6th,  1744,  by 
his  uncle.  Rev.  Nathan  Bucknam,  of  Medway,  became  the 
distinguished  General  Fiske,  upon  whose  death  the  late 
Dr.  Bentley  delivered  an  appropriate  discourse,  in  which, 
alluding  to  the  father  and  his  pastoral  relations  with  the 
First  Church,  he  represents  him  as  "a  man  of  eminent  talents 
in  the  pulpit,  of  a  firm  and  persevering  mind,  and  of  great 
ambition;"  adding  that  he  married  into  one  of  the  most 
flourishing  families  of  the  town,  and  was  very  highly 
esteemed  till  dissensions  in  the  society,  from  the  ill  de- 
fined discipline  of  our  churches,  interrupted  the  harmony 
and  prevented  his  usefulness.'"'' 

He  was  the  son  of  Rev.  Moses  Fiske,  and  a  grandson 
of  Rev.  John  Fiske,  to  whom  we  have  before  alluded.  In 
the  10th  volume,  third  series,  of  the  Massachusetts  Histori- 
cal Collections,  may  be  seen  some  interesting  notices  of  the 
Fiske  family;  "a  Suffolk  family  which  produced  many 
emigrants,  and  which  struck  deep  root  in  the  New  England 
soil." 

Rev.  John  Fiske  was  a  graduate  of  King's  College, 
Cambridge,  and  arrived  here  in  1637.  Besides  being  as- 
sistant preacher  with  Rev.  Hugh  Peters,  he  became  at  once 
distinguished  as  a  classical  instructor,  and  had  among  his 
pupils  the  famous  George  Downing,  who  was  a  graduate  in 
the  first  class  of  Harvard  College.  Afterwards  Mr.  Fiske 
was  successively  the  minister  of  Wenham  and  of  Chelms- 
ford, and  the  book  of  church  records,  a  quarto  manuscript 


*  He  married  Anne  Gerrish.  His  grandfather,  John  Fiske,  married  Ann  Gipps,  his 
great  grandfather,  John  Fiske,  (who  died  1633)  married  Anne  Lantersee,  and  his  great 
grandfather's  father,  AVilliam  Fiske,  married  Anne  Anstj. — 3  Hist.  Coll.  X.  157. 


20 

volume,  which  he  kept  throughout  his  ministry,  is  now  in 
the  custody  of  that  intelligent  and  faithful  antiquarian, 
Mr.  David  Pulsifer,  of  Boston  *  In  this  book  we  find  re- 
corded, in  the  handwriting  of  Mr,  Fiske,  the  first  covenant 
of  the  Salem  Church,  with  the  preamble  to  its  renewal,  and 
the  names  of  church  members  appended  to  the  year  1639 ; 
and  also  under  the  date  of  1637,  an  original  record  of  cer- 
tain proceedings  before  the  church  when  he  was  assistant 
preacher,  which  appears  to  us  worthy  of  preservation 
among  the  records  of  the  First  Church,  both  as  being  illus- 
trative of  the  early  times  of  the  Church,  and  as  afibrding 
together  with  his  record  of  the  covenant,  sufficient  evidence 
to  settle  the  two  main  questions  that  have  been  agitated, 
respecting  the  original  constitution  of  the  Church.  Mr. 
Fiske's  record  of  the  covenant  being  essentially  the 
same  as  that  which  we  have  taken  from  the  Salem  Church 
book,  need  not  be  repeated  here  in  full;  we  copy  from  it 
only  the  passage  which  contains  the  latter  part  of  the 
renewing  preamble  and  the  first  sentence  of  the  covenant 
renewed,  including  the  whole  of  what  has  been  lately  im- 
agined to  constitute  the  original  covenant  and  which  we 
inclose  w^ithin  brackets  that  it  may  be  distinctly  perceived, 
as  follows  : 

"We,  &c.,  Do  therefore  solemnly,  &c.,  renew  that  church  covenant 
we  find  this  church  bound  unto  at  their  first  beginning,  viz  : — That 
[we    covenant  with  the   Lord,    and   one  with  another,   and   do  bind 


*  This  curious  old  book  was  bought  at  the  sale  of  the  effects  of  the  late  Dr.  Charle« 
Coffin,  of  Newburyport,  by  a  gentleman  who  presented  it  to  Mr.  Pulsifer.  Dr.  Coffin, 
was  a  graduate  of  Harvard  College  in  the  class  of  1759,  and  died  in  1821.  He  was  the 
father  of  Rev.  Dr.  Charles  Coffin,  a  graduate  of  the  same  College  in  1793.  How  tho 
book  got  iuio  Dr.  Coffin's  hands  is  a  mystery.  But  Mr.  Pulsifer  is  able,  doubtless,  to 
furnish  copies  to  Wenham  and  Chelmsford  of  their  respective  records,  which  would  bo 
more  useful  to  them  than  even  the  originals.  Several  leaves  are  torn  so  as  to  mutilate 
a  number  of  the  names  of  Salem  Church  members,  but  not  so  as  to  prevent  their  being 
agpertained  exe;>pting  in  a  single  instance. 


21 

ourselves  in  the  presence  of  God  to  walk  together  in  all  his  waySt 
according  as  he  is  pleased  to  reveal  himself  unto  us  in  his  blessed 
word  of  truth,]  and  do  more  explicitly  in  the  name  and  fear  of  the 
Lord,  profess  and  protest  to  walk  as  followeth,  through  the  help  and 
power  of  the  Lord  Jesus." 

From  the  structure  and  punctuation  of  this  sentence,  it 
may  be  seen  at  once  how  far  from  Mr.  Fiske's  imagination 
must  have  been  the  thought  that  the  half  of  it  within 
brackets  was  the  whole  covenant  so  solemnly  renewed. 
He,  as  well  as  Mr.  Higginson,  must  have  perfectly  under- 
stood what  it  was ;  and  not  a  doubt  appears  to  have  existed, 
or  been  suggested  for  more  than  two  hundred  years,  that 
it  was  the  very  "confession  of  faith  and  covenant"  de- 
scribed by  Morton  as  drawn  up  at  the  first  gathering  of 
the  Church,  and  recorded  by  Mather  under  the  sanction  of 
Mr.  Higginson  himself,  as  "the  Instrument"  showing  "the 
nativity  of  the  First  Church;"  the  "venerable  instrument," 
as  represented  by  the  accomplished  editor  of  Morton's 
Memorial,  used  by  "the  people  of  Salem  in  the  settlement 
of  their  church  order,"  and  "to  be  considered  as  express- 
ing the  character  and  views  of  those  memorable  worthies ;" 
the  "covenant  or  religious  obligation,"  as  stated  by  Dr. 
Bentley,  "wdiich  was  formed  at  the  institution  of  the 
church," 

Mr.  Fiske's  record  of  the  covenant  agrees  not  only  with 
that  found  in  the  Salem  Church  book  but  with  the  copy 
printed  in  London  in  1643,  as  quoted  by  Hanbury,  in  his 
Historical  Memorials  of  the  Independents,*  in  retaining 
the  "preamble"  to  its  renewal,  and  in  connecting  the  word 
"sisters  "  with  "  brethren"  where  the  latter  term  occurs.  The 
copy  in  Mather's  Magnalia,  being  designed  to  present  clearly 

*  2  Vol.  310. 


22 

tlie  original  covenant,  and  that  only,  omits,  of  course,  this 
preamble  as  well  as  the  postscript,  added  in  IGGO.  It  also 
t)mits  the  word  "sisters"  in  the  cases  just  mentioned, — 
which  is  the  most  material  sanation  that  we  have  observed 
■among  the  numerous  editions  of  this  covenant.  The  copy 
printed  in  Dr.  Bentley's  "Description  of  Salem,"  abounds 
in  typographical  errors,  OA\ing,  probably,  to  his  not  having 
ihad  opportunity  to  correct  the  proof-sheets  himself  Neal, 
an  his  History  of  New  England,  and  in  the  History  of  the 
Puritans,  presents  the  genuine  original  covenant,  and  so 
'does  Judge  Davis  in  his  edition  of  Morton's  Memorial. 
The  learned  Neander  and  Uhden  give  it  a  conspicu- 
ous place  in  their  luminous  and  interesting  History  of 
the  Congregationalists  of  New  England;  and  their  rep- 
Tesentation  of  it  deserves  particular  notice  for  the  illus- 
tration it  affords  of  the  various  manner  of  designating  this 
instrument  They  introduce  it  as  follows  : — "  Higginson 
thereupon  drew  up  the  following  covenant  as  an  expres- 
sion of  th«  sentiment  of  these  colonists  ;"  and  at  the  close 
they  add  the  following  statement : — "  In  presence  of  the 
"delegates  of  the  church  of  New  Plymouth,  the  persons 
■assembled  thereupon  declared  solemnly  and  each  one  for 
himself  their  agreement  with  this  confession  of  faith." 
Thus  the  same  which  is  first  called  covenant  is  here  called 
'Confession  of  faiik.  Morton,  it  will  be  remembered,  in 
his  New  England's  Memorial,  denominates  the  instrument 
which  Francis  Higginson  was  commissioned  to  "draw  up 
in  scripture  language  a  confession  of  faith  and  covenant;" 
yet  in  the  very  next  sentence,  in  alluding  to  a  certain 
article  (the  7th)  as  put  into  it  "  on  purpose,"  he  calls  it 
more  briefly  "  the  confession  of  faith."  Sometimes,  too, 
as  by  Mather,  it  is  called  "  confession  and  covenant/'  but 
its  general  designation  is  simply  the  Covenant. 


Mr.  Fiske's  record  of  the  Covenant  is  undoubtedly  the 
most  ancient  now  in  existence.  It  precedes,  in  his  church 
book,  the  particular  original  record,  under  the  year  1637, 
before  mentioned,  and  with  this  record,  and  the  names  of 
church  members  subjoined  to  the  covenant,  is  all  that  the 
book  contains  relating  to  the  Salem  Church.  Ilis  list  of 
church  members  accords  entirely  with  that  in  the  Salem 
Church  book,  being  the  same  and  placed  in  the  same  order 
to  the  end  of  the  year  1G36,  excepting  that  in  Mr.  Fiske's 
record  the  name  of  Hugh  Peters,  is  taken  from  among, 
those  recorded  as  admitted  in  1636^  and  placed  next  after 
that  of  John  Endicott,  the  Governor,  and  there  written, 
Peter.'-'  After  the  particular  time  of  admission  begins  to 
be  noted,  as  will  be  observed,  the  names  of  male  and  fe- 
male members  appear  promiscuously  in  the  order  of  the 
time  of  admission,  whereas  before  they  were  placed  in  sep- 
arate columns  ;  and  so  Mr.  Fiske  continued  to  place  them 
to  the  end  of  his  list,  that  is,  till  1039. 

Mr.  Fiske's  Salem  records,  as  we  have  intimated,  afford 
sufficient  evidence,  not  only  fodtivelu  as  to  v/hat  was  the- 
original  covenant  of  the  First  Churchy  but  negatively  that 
there  could  not  have  been  a  distinct  confession  of  faith  to 
which  candidates  for  church  membership  were  required  ta 
give  their  assent.  For  it  is  not  conceivable  that  Mr.. Fiske 
with  his  strong  religious  faith  and  while  so  careful  to  pre- 
serve a  record  of  the  covenant,  should  have  taken  no  notice 
whatever  of  a  separate  confession  of  faith,  had  any  such 
appertained  to  the  Church.  Besides,  the  original  record 
now  to  be  introduced,  though  but  a  fragment,  happens  to 


*  Thus  written  also  by  Mr.  Peters  himself;,  but  we  write  the  name  as  we  find  it  in  th& 
Salem  Church  book.  So  we  do  that  of  Samuel  Fisk,  though  both  his  father  and  hi» 
grandfather  added  the  final  t.  In  the  index  to  Harvard  College  Catalogue,  conse. 
quentlj,  Samuel  and  his  father,  Moses  fiske,  appear  under  different  surnaoies. 


24 

contain  particular,  and  as  we  think,  decisive  evidence 
to  the  same  effect  in  regard  to  each  question.  We  refer 
to  the  case  of  "  Rob.  Cotty,"  "who  claimed  church  member- 
ship on  the  ground  of  having  been  admitted  to  subscribe 
to  the  covenant, — to  which  it  was  answered,  "The  covenant 
then  not  first  made  but  renewed."  And  also  to  the  record 
of  the  manner  in  which  "  Deborah  Holme  "  and  others  were 
"received  into  church  communion," — where  no  allusion 
whatever  is  made  to  subscription  or  assent  to  any  conn 
fession  of  fliith. 

This  original  record  abounds  in  abbrcfviated  words,  and 
marks  standing  for  words,  the  meaning  of  which  we  have 
endeavored,  with  Mr.  Pulsifer's  aid,  to  give  in  language 
intelligible  to  common  readers.  Our  interpretation  may 
be  tested  by  reference  to  the  copy  of  the  same  original^ 
recently  printed  (as  well  as  might  be  with  common  types-) 
in  "  Historical  Collections  of  the  Essex  Institute."  Some 
abbreviations  and  single  letters  we  leave  a&  we  find  them. 
The  small  letter  "a,"  at  the  beginning  of  certain  lines  or 
sentences,  may  be*  as  well  understood,  perhaps,  without  as 
with  any  explanation  from  us ;  so  also  the  capital  letters 
in  the  margin,  indicating,  as  we  suppose,  the  speakers  or 
source  of  what  is  expressed  in  the  text. 

Dr.  Bentley,  in  speaking  of  the  settlement  of  Mr.  Pe- 
ters, in  the  Salem  Church,  says  : — "He  disclaimed  all  the 
errors  of  Mr.  Williams,  and  in  his  zeal,  as  he  tells  Dor- 
chester Church,  he  excommunicated  his  adherents  upon 
the  reports  about  them."*  Probably  most  of  the  proceed- 
ings here  sketched  by  Mr.  Fiske,  related  to  such  adherents. 

*  1  Hist.  Coll.  vi.  251. 


25 


Mr.  Fiske's  Okigikal  Record. 

"Salem,  1637. 

At  a   Church  Meeting. 
A  question  propounded  to  the  Church  by  the  desire  of  the  Maj  •  nanoe'or 
istrates  of  this  Country.  Officer'^s 

What  way  or  course  is  best  to  be  taken  of  the  Churches,  for  minis- 
ters'  maintenance,  and    the  continuance  and  upholding  of   Church 
ordinances  ? 
E,.     The  Church  hath  taken  it  into  their  consideration. 


Our  Bro.  Walker's  Case  brought  to  the  Church. 
He  had  been  distempered  in  head   and  distracted,  and  waiker! 
since  that  time,  suspended  from  the  sacrament  of  the  Lord's 
Supper.     Now  that  he  is  judged  to  be  recovered  thereof,  he 
is  considered. 
Eld.  1.  that  he  hath  not  manifested  himself  to  be  humbled  for  his 

miscarriages  in  that  time. 

2.  that  he    refuseth   to    come  to   assembly   and  to    partake 
in  the  seals. 

3.  that   he    hath  not  brought  his  child  lately  born    to  him 
unto  baptism. 

4.  that   commonly  he  neglects  to  beg  a  blessing,   and    to 
give  thanks  at  his  eating. 

w.  he  answers — 

1.     To  the  keeping  back  his  child — 
that  he  judged  himself  as  insufficient  to  one  ordinance  as  to 
the  other. 

now  the  church  had  judged  him  as  insufficient  for  one. 

E.         during  the  time  of  his  distraction  and  since  the  Elder  had  told 

him  now  of  the  necessity  of  it. 
"W.        yet  he  could  not  conceive  but  in  the  opinion  of  the  church,  he 

was  yet  accounted  insufficient  because  of  his  distraction. 
E.  Then  this  should  have  humbled  him  before  the  Chureh. 

But   whither    does    he    now  desire    communion    with    the 

Church  ? 

For  he  had  manifested  his  desire  of  return  to  Engl. 

4 


26 

"vv.  he  would  demur  on  it,  and  by  reason  because  of  his  unfitness, 
through  God's  visiting  of  him. 

E.  Thus  he  charges  God,  not  himself. 

a,  he  charges  the  devil,  because  his  fall  came  from  his  tempt- 
ing of  him. 

p.  Charged  him  of  a  lazy  desposltion — idleness, — as  the  cause. 

W.         he  justifies  himself  against  that — 

K.  he  hath  sometimes  desired  freedom  for  the  Church  communion, 
a.  for  coming  into  the  assemblies,  that  he  hath  said  that  he  is 
not  bound  to  sit  within  the  v/atch  of  the  congregation,  but 
may  be  abroad  in  time  of  God's  worship  without  the  meeting 
house. 

"VV.        This  he  justifies  also. 

E.R.&c.  There  eyes  (it  is  said)  were  fastened  upon  him. 

a.  Many  objects  are  tendered  abroad  to  draw  away  the  mind. 

To  Giving  of  Thanks  at  Meat 

"W.        That  he  is  not  bound  to  give  appearance  of  it. 
E.  1.  in  regard  of  offence. 

2.  in  regard  of  reverence  some  gesture  is  to  be  used  there. 
^y.        that  soul  reverence  suffice:   and  the  hat  may  be  on,  &c. 
E.  to  that  1  Cor.  6,  20. 

when  he  had  nothing  to  say  in  his  defense  further — they  said 

he  was  convicted.     They  urged  why  he  did  not  confess  his  sin. 
W.        that  he  desired  not  communion  with  the  Church,  unless   the 

Church  were  contented  with  the  hand  of  God  on  him. 

Twas  objected  against  him, 

1 .  that  he  would  not  stay  from  eating  till  others  with  him  had 
begged  a  blessing. 

2.  that  he  would  answer  the  Church  why  he  saw  cause  only. 
t3.  that  he  was  not  bound  in  giving  thanks  to  express  words 
before  God. 

4.  that  was  supposed  he  was  very  ignorant. 
p.         What  the  5th  commandment  was?  he  could  not  tell,  and  asked 
what  difference  between  vocation  and  justification  ;   he  would, 
but  could  not  tell. 

a.  he  confessed  that  he  read  not  a  chapter  by  the  whole  week 
together. 


a.    that    he    neglected    the    duty    of    prayer   CGmmonly   in 

family. 

a.  that  he  had  said  that  points  of  evidencing  of  salvation  are 

not  to  be  naeddled  with  by  evil  men. 

a.  that  the  Pastor  should  catechise  his  boy  and  not  him. 

1^^  And  the  day  after  he    was   taken   with  a  distracted  dis- 
temper in  his  head. 

The   Church  gave  him   an  admonition  out  of  Ps.    15,    issue. 
19  and   21.     And  upon   it  presently  turning  his  back  he  went 
forth  the  assembly. 


Rob.  Cotty. 
His  case  decided  by  the  Church,  which  was  that  he  conceived 
himself  a  member  of  this  Church, 
[he  came  before  the  Church  with  a  portugal  cap  on: 
against  this  objected — 

1.  from  the  danger  of  it — intimating  that  soul  reverence  only 
is  very  contrary  to  1  Cor.  11,7. 

2.  contrary  to  good  report.  Warranted  things  are  of  good 
report,  provide  all  things  honest  in  the  sight  of  all  men.] 

c.  he  a  member  of  this  Church. 

1.  Because  he  recommended  to  the  Church. 

2.  because  he  was  admitted  to  subscription  to  the  covenant. 
K.          1.  that  he  was  not  dismissed,  but  only  recommended  to  the 

Church — which'  implied  a  purpose  of  stay  for  a  time  only  here, 
to  2.  if  he  were,  it  was  thro'  mistake  of  the  Church. 

C.         the  Church  now  dissolved  from  whence  he  recommended. 
Es.  44,  5.     Numb.  13. 

B,  1.  it  is  denied. 

"2.  grant  it  that  recommendations  be  so ;  a  man  may  be 
of  many  churches  together. 

P,         to  the  2.  Scriptures,  Numb.  13,  was  a  rash  vow. 

a.  that  the  Church  enquired  further  upon  him  why  he  would 
subscribe,  and  that  the  same  day. 

a.  for  recommendations  there  are  texts,  tho'  not  so  manifest 
for  dismission,  and  that  in  Col.  4,  8,  9,  shews  there  is  a  dis- 
tinction of  members,  and  a  propriety  to  every  church, — one  of 
you,  and  one  of  us. 


28 

a.  tlie  covenant  then  not  first  made,  but  renewed.* 
K.         that  dismission  is  but  a  term  of  distinction  from  recommen- 
dation ;  since  letters  dismissive  are  nothing  but  letters  recom- 
mendatory. 

a.  as  our  Lord  hath  divers  households,  now  the  Lord  sends  a 
servant  of  one  by  the  bye  upon  a  message  or  the  like  to  the 
other.  Those  servants  shall  give  him  entertainment.  But  he 
shall  have  no  power  of  transacting  anything  in  that  house,  like 
as  there  from  whence  he  came.     So  here. 


Contri-  j^  question  was  moved  to  the  Church,  viz  : 

whither  contribution  was — 

1.  to  be  every  Sabbath. 

2.  to  be  done  so  as  every  one  might  take  notice  what  each  doth 
contribute. 

R,         It  is  referred  to  the  further  thoughts  of  the  Church. 


Upon  another  Day. 
S.  Wes-  The  case  of  our  sister  Weston  brought  before  the  Church, 

ton.  ° 

When  a  matter  of  difference  between  her  and  another  was  at 

the  Court  put  unto  the  Jury  :   she  excepted  against  two  of  the 

Jury  men,  who  were  therefore  offended  and  with  them  others 

also. 
E.  demanded  her  reason, 

s.  that  she  did  think  it  her  liberty. 

E.  True,   that  there  is  a  liberty  ;    but   exception  implies    a   just 

cause  or  'tis  not  equal :  viz.   that  he  will  not  do  justice; 

or,  that  he  regards  not  an  oath  ; 

or,  that  he  bear  some  spleen. 
M.        The  law  grants  it, 

in  case  of  consanguinity, 

or  some  nigh  relation  : 

But  then  the  ground  or  reason  must  be  shown  to  the  Judge  of 

the  Court. 
s.         She  denied  to  render  a  reason,  lest  that  impeachment  of  his 


*  Explicit  and  decisive  as  to  the  first  covenant — certainly  not  made  when  renewed— 
not  a  "covenant  of  1G36." 


29 

■good  name  whom  she  excepted  against  ;  and  said  that  ^  *^'"" 
the  other  was  all  one  with  the  party  against  her,  and  more  fre- 
quent with  him  than  any  one  member. 

K.         Mr  Batter  at  Mr.    Pesters   with  Mr.  Noyes,  Pter  Ward — the 
others    have   had  frequent   dealings   there. 
And  that  S.  hath  broken  a  rule,   Matt.    18,    and  Lev.   19.   that 
suspecting  evil  in   them  she   dealt  not   with  them.     For   the 
things  were  some  long  time  before  the  Court. 

s.  She  knew  not  they  should  be  of  the  Jury,  she   intended   not   a 

scandal. 

a.  that  she  conceived  them  in  a  temptation,  and  gifts  blind  the 
eyes  of  the  wise. 

K.  In  aggravation  of  her  fault,  it  brought  in  against  her,  her  car- 
riage to  our  bro.  Johnson, — her  disorderly  carriage  then  before 
the  Church, — her  there  taxing  our  Pastor  of  hypocrisy, — her 
opening  the  grievance  there  against  a  bro:  in  her  own  case, — her 
not  dealing  with  such  suspected  brethren  before  after  so  long 
a  time, — her  confessing  she  saw  no  sin  in  them  which  aggravates 
her  exception, — her  taking  the  occasion  from  suspicious  reports 
against  them. 
So  she  referred  to  the  next  Church  meeting. 


Eid'r,     He  asks  our  Bro.  Walker  how  the  case  stands  now  with  yfg^^^^^ 

time. 

w.        1.  that  he  justifies  not  his  practice  in  the  time  of  his  distrac- 
tion. 

2.  that  'tis  not  in  his  power  to  reform  himself. 

3.  that  he  stands  at  the  dispose  of  the  Church. 
E.         The  Church  expects  his  repentance. 

W.        he  knows  not  what  to  say  to  it. 

E.         What  he  answer  to   the  Church  as  touching  the  withholding 

his  child  from  baptism. 
W.        he  silent. 

E.         the  Church  desires  satisfaction. 
TV.        that  he  looks  not  upon  himself  as  meet  for  communion. 

But  that  he  shall  be  meet  when  God  shall  turn  his  heart,  (yet 


30 

that  he  well  understands    the  Church's  expectation)  and  that 
because — 

1.  distempered 

2.  faithless. 

Pastor,  tliat  it  appears  hie  is  under   a   temptation    and  't  were  fit  his 

case  were  commended  to  God  by  fasting  and  prayer. 
E.         whither  he  desires  this  ? 
w.        that  he  knows  not  what  to  say  to  it. 


Mr.  ]\fj..  Humfres  Case  broup-ht  to  the  Church. 

Humfry.  ° 

Eid'r      he  complains  against  the  Church  of  Lin :   that   twice   he    was 
ifchere  hindered  the  seals  : 

the  1  because  of  some  difference  between  him  and  Leiften. 
How,  who  excepted   against  him. 

the  2d  time,  because  one  Thomkins  was  received  into  Church 
communion  that  day,  notwithstanding  he  excepted  against 
him. 

Pastr.     it  seems  as  if  the  Church  there  denied   him  not   that  commu- 
nion. 

It  was  agreed  upon  that  if  the  Church  and  he  so  consent,  this 
Church  may  have  the  whole  matter  discovered  by  writing  from 
both  sides,  &c. 

This  day,  Deborah  Holme, 
Bro:  Gidnies  wife, 
Bro:  Marshal's  Avife, 
Ja:  Moulton — made  their  professions,  and  testimo- 
ies  were  given  of  their  godly  life  ;  and  the  next  Sabbath   they 
were  received  into  Church  communion."' 

Some  others  propounded  should  have  come  in  but  were  ex- 
cepted against.  Whereupon  warning  was  given  by  the  Elder 
that  the  reasons  for  their  exceptions  might  be  brought  in  to 
him  before  the  next  Church  meeting. 

Propounds   to   the  Church  to  consider  of  the  dispose  of  Mr. 
Deacons.        ^ 

Skelton's  children. 


*  No  allusion  whatever  to  any  confession  of  faith  to  be  subscribed  or  assented  to. 


01 


loth  of  11  til  month. 
Mr.  Humfres  case  the  2d  time.     In  the  interim  our  Pas-  ^I'JllfJ^ 
tor  was  sent  for  to  meet  the  Elders  of  the  Church  at  Lin  to 
confer  with  them  ;    who  from  both    parties  brings  this  relation 
to  the  Church  : — 

1.  That  he  withdrew  himself,  because  he  was  loth  to  offend  the 
Church. 

2.  that  the  second  time  he  withdre\T  himself  because  he  was 
offended  by  the  Church  who  took  in  an  unworthy  member. 

To  this  't  was  determined, 

1.  that  the  Church  is  to  deal  with  Mr.  Humfrey  for  withdraw- 
ing himself,  and  not  rather  for  dealing  with  the  first  Bro:  pri- 
vately according  to  rule  first. 

here  in  the  interim  fell  in  this  discourse,  viz.   qu.    whither  an 

irritation  unfits  for  the  sacrament — 

it  should  appear  because  anger  is  a  short  madness. 

A.  1.  Cor.  xi.  an  examined  man  'tis  his  duty  to  eat. 

qu.  whither  a  bro:  may  abstain  when  he  is  like  else  to    give 

ofi"ence  to  another. 

A.  no. 

2.  that  this  Church  is  to  write  to  those  Elders  and  Church. 
1  because  they  take  on  members  against  opposition 

and  2  privately. 

2.  because  they  suffer  the  unseasonable  opposition  of  members. 
For  members  are  not  to  reason  between  themselves  before  the 
Church  by  way  of  opposition,  but  members  must  speak  their 
case  to  the  Church. 

This  writing  to  be  sent  by  virtne  of  the  community  that  is  be- 
tween these  Churches. 


The  Case  of  the  brethren  that  withdrew  themselves  from  this  Church 

brought  forth. 

Pastor,  that  they  do  it    1 .  out  of  contempt.  ^^"t 

2.  because  they  would  the  peace  of  the  Church 
seeing  they  cannot  peacefully  hold  communion  with  the  Church. 

3.  they    are   not  resolved,    as   they   pretend^ 
whither  to  go. 


32 

a.  that  they  object  not  against  tlie  Church  only,  that  those  that 
received  on  did  not  renounce  publicly  the  government  of  Engl, 
and  that  one,  about  hearing  in  Engl,  and  that  one,  that  they 
no  liberty  of  objecting  in  the  Church  against  what  is  taught. 

It  was  put  to  the   Church's   consideration — 
whither   if  six  or  eight  of  the    Church,  arid    which  we  hope  to 
be  godly,  yet  not  agreeing  with  us  in  their  judgment,  may  not 
have  a  peaceable  departure  from  us  to  gather  a  Church  ? 
E.  1.   These  persons  must  first  give    the    Church    satisfaction  for 

their  schism. 

2.  't  is  probable  that  these  would  not  keep  communion  with 
this  Church. 

3.  These  have  not  asked  leave  of  the  Church,  but  do  take  leave 
of  the  Church. 

It  was  determined  these  should  be  sent  for. 

Bro. 

■Weston. 

Eid'r.        desires  of  our    Bro:  Weston   the  grounds   of  his    withdraw, 
ing  from  the  Church. 

w.        that  he  had  already  told  the  Elders  his  grounds. 

E.         he  desired  him  to  declare  them  to  the  Church. 

W.        that  the  Church  he  counts  to   Avalk  according   to  her  light  or 
apprehension. 

and  he  walks  according  to  his. 

1.  ground,  because  he  not  suffered  to  ask  questions  in  public? 
but  't  is  imputed  to  him  for  pride. 

E.  'T  is  desired  that  he  should  refrain  in  regard   of  the    season  : 

viz.  Lord's  day. 
but  qu.  is  this  a  ground  of  his  withdrawing .'' 

W.  yes  because  he  count  himself  bound  presently  to  object  and 
so  seek  clearing  of  truths. 

E.  he  never  dealt  in  private  with  the  Elders  for  it. 

W.  2.  reas.  because  when  he'questioned  about  our  Pastor  touching 
his  coming  off  at  Rotterdam:  and  what  kind  of  Church  that  was  : 
'T  was  answered  by  some,  that  he  was  neither  fit  for  church  nor 
commonwealth. 

3.  reas.  because  some  are  admitted  into  this  Church  from  Rot- 
terdam, touching  whom  they  write  that  they  came  disorderly 
away :  then  if  that  be  a  true  Church,  why  are  these  received 
without  satisfaction  first  given. 


33 

Pastor.  1.  that  lie  in  town  two  years  and  a  half,  and  not  objected 
against. 

2.  that  the  2d  meant  of  his  wife,  who  had  no  letters  of  dismis- 
sion from  thence. 

qu.   How  far,  or  whither  a  wife  ought    to  seek  letters    of  dis- 
mission, if  the  man  be  dismissed. 

E.byM.   1.  that  not  needful. 

Obj.        she  must  come  in,  in  a  way  of  God  here. 

M.  Tis  satisfaction  enough  that  she  be  a  member  of  another 
church. 

Obj.  That  church  hath  manifested  itself  offended  for  her  disorderly 
coming  away. 

Pastor,  she  thought  not  herself  bound  to  require  their  letters  her  husband 
being  here. 

Obj.  It  should  appear  as  if  there  might  be  something  disorder- 
ly observed  in  her  carriage  since  her  husband's  coming  away. 

Past.  ^}^g  fault  was  of  negligence  by  the  Elders  in  not  propounding 
her  to  the  Church. 

It  was  concluded  that  letters  should  be  written  to    Rotterdam 
about  the  persons  that  did  disorderly  come  off  thence. 

"W.  4  reas.  because  our  Pastor  often  hath  said  in  public  to  this 
effect  :      We  had  better  part  than  live  contenliously. 

Pa.        meant  in  a  way  of  Christ. 

Ma.        to  the  2d   reas   that   t  was   he  that  said  he  was  neither  fit  for 
church     nor    commonwealth,  because    by    his    oft    questioning 
grieves  magistrates  and  ministers,  and  so  that  he  thinks  still  : 
so  long  as  he  holds  that  way. 
Here  Bro.  Talby  obj.  that  it  was  an  uncharitable  speech. 

E.  that  he  breaks  a  rule,  seeing  he  should  have  dealt  with  our  Ma. 
privately,  and  this  kind  of  speaking  is  disorderly. 

"W.  5  reas.  because  this  Church  holds  communion  Avith  such  as  do 
hold  communion  with  the  Church  of  Engl.  viz.  the  members  of 
Mr.  Lathrop's  congregation,  which  hath  both  communion  with 
this  Church  and  tlie  Church  of  Engl. 

E.         that  he  should  have  dealt  with  those  members  privately. 

w.  6.  because  he  is  counselled  to  follow  peace :  and  this  is  the 
end  of  his  practice. 

X.        But  the  beginning  must  be  peaceable  too. 

5 


Ma.       The  case  may  be  resolved  in  this  one  question  :     qu.    whither 

one  under  sin  in  his  opinion,  not  in  the  opinion  of  the  Church, 

is  a  just  ground  of  his  leaving  the  Church  ? 
w.        a  private  scruple   against  any  is   not  to  be  made  public,  lest 

others  should  be  brought  to  scruple  too. 
Ma.       whither  a  private  scruple  a  ground  of  separation.     This  course 

tends  but  to  schism,  and  so  to  heresy,  which  is  damnable. 
w.        This  which  is  now  called  damnable,  was  once  called  lawful. 
M.        He  which  holds  and   teaches :    that   one   may  break  off  from 

a   Church,  upon  any   discontent,  or  at  taking  offence  against  a 

brother  &c.,  is  in  a  damnable  heresy  for  it  rases  the  foundation 

of  grace. 
E.        that  Bro:  Weston  shew  a  text  of  Scripture  for  his  separation. 
w.       he  is  silent. 
E.        he  is  desired  to  be  at  the  next  Church  meeting. 


^'■°-  He  is  desired  of  the  Church  the  grounds  of  his  separa- 
tion. 

Ony.  that  he  had  told  them  to  our  Pastor,  and  he  desired  him /^to 
discover  them  to  the  Church,  and  his  withdrawing  was  but  for 
the  present,  because  the  sacrament  came  suddenly  before  he 
could  inform  the  Church  of  his  scruple.  Whereupon  it  pres- 
ently went  abroad  that  he  was  quite  broken  off.  Whereas  he 
conceived  himself  under  a  temptation  and  having  touched  a 
dead  body  ought  to  refrain. 

qu.  by  one.  whither  a  man  may  break  off  communion  with  a 
church,  if  he  see  or  suppose  some  practice  in  the  church  that 
he  allow  not  of? 

M.or  P.Neg.  Gal.  5.  Circumcision  a  fundamental  error  yet  not  a  ground 
or  rule  there  through  the  Epist.  of  separation  from  that  Church. 
So  in  the  Church  of  Corinth — Fornication — so  holding  of  Paul, 
so  of  Apollos.  So  in  Tbyatira,  Jezebell's  doctrine,  and  yet  no 
rule  given  for  separating  from  either. 

o.         Were  such  members  admitted  ? 

M.  There  is  the  same  reason  of  admission  and  keeping  in  of 
members. 

0.  Such  as  have  been  defiled  with  idolatry  have  been  here  admit- 
ted without  washing  their  hands  by  repentance. 


35 

M.        Their  practice  gives  satisfaction,  in  that  they  join  with  the 

true  Church  of  Christ. 
o.         They  may  yet  retain  Babylon  in  their  hearts. 
M.        we  are  to  be  more  charitably  affected  to  such. 
o.         Esech.  43,  9,  10,  11. 
M.        are  not  our  brethren  ashamed  of  their  doings  when  they  will 

not  abide  by  it  ? 
Gidney   ^^  gave  the  right  hand  of  fellowship  to  me. 
E.         Why  then,  so  lately,  and  not  now  ? 
o.         that  his  judgment  so  altered,  so  as    not  know  how  to  give  the 

right  hand  of  fellowship  to  the  Church. 
Pa.        that  you  are  so  newly  altered  in  your  judgment : 

Consider, 

1.  the  frame  of  your  heart  at  that  time,  were  you  in  a  humble, 
praying  frame,  and  in  the  way  of  an  ordin: 

2.  does  it  carry  you  nigher  to  Christ  now  and  to  more  hum- 
bleness. 

3.  you  should  have  told  it  to  the  Elders.  Prov.  9,  7,  re- 
buke a  wise  man,  &c. 

4.     that  place  in  Ezech.  43,  you  misapply,  for  from  thence  we   ^eech. 
note. 

1.  Those  are  most  capable  of  the  things  of  God,  that  are  a- 
shamed  of  their  iniquities. 

2.  God  will  never  show  the  true  forms  of  his  house,  but  to 
them  that  are  washed  from  their  iniquities ;  and  these  forms  are 
the  inwards,  which  are  the  seals. 

3.  The  story  is  this.  This  Church  had  revolted  and  relapsed, 
and  the  prophet  exhorts  her  to  her  first  love  again  :  and  told  her 
what  she  should  see  upon  her  return.  For  in  their  falling  off 
they  lost  the  patterns  of  the  house. 

s.  5.   Can  you  challenge  any  of  spiritual  whoredom  amongst  us. 

o.  1.  that  if  those  that  relapsed,  being  in  a  church  state,  ought  to 

be  ashamed  ere  they  capable,  &,c.,  much  more  those  that  never, 
in  a  church  state. 

2.  he  could  not  challenge  any  without  prejudice  or  offence,  but 
these  professors,  of  all  men,  were  most  bitter  against  separa- 
tion at- first,  who  now  join  without  being  ashamed  of  that. 

p.        such  breaches  as  these  in  Churches  gave  occasion  to  them  of 
their  bitterness. 


36 

O.  there  ought  to  be  yet  a  public  detestation  against  these  courses. 
His  texts  for  separation.     2  Cor.  6,  be  not  unequally  yoked. 

M.  that  yields  no  reason  of  his  withdrawing,  unless  we  were  prov- 
ed idolaters  ;  and  we  have  a  text  opposing  this  practice  of  his. 
Rev.  2,  18,  20.— 

Where  the  Lord  :  1.  acknowledges  the  good  in  that  Church, 
then  he  speaks  of  her  sins  and  judgments,  and  in  verse  24,  he 
says  to  those  not  so  sinned — I'll  lay  no  other  burden  upon  you 
but,  &c. 

The  sin  of  idolatry,  or  of  circumcision,  may  be  held  in  a 
Church,  and  yet  the  Church  a  true  Church. 

p.  that  place,  2  Cor,  6,  meant  of  idolatry  out  of  the  Church,  and 
the  Apostle  wrote  to  the  whole  Church. 

O-  meant  that  they  should  come  out  from  the  idolators  amongst 
themselves. 

K.         meant   of  their  being   among  idolators    and  their  joining  to 
their  idol  feasts. 
a.   Christ  separated  not  from  the  Jewish  synagogues. 

o.  there  divers  reasons  of  that,  for  the  prophecies  were  not  ful- 
filled ; — and  Christ  communicated  not  in  their  corruptions. 

P.  In  Zach.  11.  there  is  set  down  the  worship  Christ  did  com- 
municate in. 

Thus  closes  Mr.  Fiske's  record  of  proceedings  in  the 
Salem  Church,  or  rather  of  a  sketch  of  certain  proceed- 
ings, especially  interesting,  at  the  time.  Reversing  his 
old  book,  we  find  at  the  other  end,  the  beginning  of  Wen- 
ham  Church  records.  The  first  thing,  however,  that  meets 
our  eye  here,  is  the  following  family  record,  in  his  own 
hand  writing,  which  appears  to  us  of  sufficient  interest  to 
be  copied  in  this  connection. 

"  The  children  of  John  and  Anna  Fiske,  born  in  N.  E. 
1638.     John,  borne   ye    29th  of   6t. 


1      ,         o  ]     r  *r  (  Salem  Mr.  Peter, 

bapt.  ye  2d,  of  7.  ) 

Escaped  a  greate  danger  at  Wenham,  in  passing  with  the  stream 


37 


Tinder  the  mlll-wheele,  when  the  mill  was  agoing.   An.  1647,  6t  of  3cl, 
at  what  time  he  rec'd  (as  twere)  a  new  life.     Not  a  bone  broken,  &c. 

1640.     Sarah,  borne  24   of   5t.  > 

\     ,    c^r     e  ^       C  Salem,  Mr.  Peter, 
bapt.  26  of  5.      ) 

1642.     Moses,  borne  12  of  2d,  at  Wenham. 

bapt.  0  of  4t,  at  Salem,  by  Mr.  Norice. 

1644.     Anna,  borne  15t  of  11th. 


^    ^  ■■       /      ,  ,    1  -1 1  1-     J.  \     c  3Lt  Wenham 

1645.     bapt.  2  of  1st.  (ye  1st  child  bapt.) 

1646.  Eli-ezer,  borne  8t  of  12th,  } 

■L     <.    1  c    f  1  o       {  Wenham. 
bapt.  15  of  12.      S 

he  deceased  16  of  10,  49. 

1671.  The  sd  Anne  Fiske,  wife  to  the  sd  Jno.  ffiske,  having  lived 
with  him  about  37  years,  deceased  14  of  12th  mo.  at 
Chelmsford. 

1672.  Elizabeth  Hinksman,  marryed  to  the  sd  Jno.  ffiske  1  of 
6mo.  at  Chelmsford. 

« 1644,  18th  of  8tb,"  is  the  date  of  the  first  Church  meet- 
ing at  Wenham.  Mr.  Fiske  must  have  preached  at  Enon, 
or  Wenham,  a  number  of  years  before  that  time,  and 
probably  also  resided  there  with  his  family,  his  son  Moses 
being  recorded  as  born  in  1642,  at  Wenham. 

In  1654,  Mr.  Fiske  and  his  Church  were  invited  to  join 
those  "engaged  in  the  N.  plantation  at  Chelmsford." 
Much  inquiry  and  deliberation  followed  on  the  subject,  and 
certain  questions  arose,  "  touching  the  building  of  the 
house,  terms  of  accommodation  and  of  yearly  mainte- 
nance,"— which  were  referred  for  counsel  to  "  Mr.  Endicot, 
Governor,  Mr.  Mather,  Mr.  Allen,  of  Dedham,  Mr.  Gobbet, 
Mr.  Sherman,  Capt.  Johnson,  of  Wooburn ; "  and  upon  their 
decision,  "  on  either  side  preparation  was  made  for  the  re- 
moval of  the  Church."  And  "  accordingly  about  the  13th 
of  9  mo.  55,  there  were  met  at  Chelmsford,  the  Pastor 
with  the  engaged  Brethren to  whom  such  of  the  Breth- 
ren of  Woburn  and  Concord  Ch :  who  had  before  propound- 


38 

ed  theiTiselves  to  join  with  the  Ch :  late  at  Wenham,  now 
ill  removing  to  Chelmsford,  presenting  themselves  with  their 
letters  of  dismission  and  testimony  given,  were  by  a  unani- 
mous vote  received  into  fellowship." 

There  is  one  transaction  recorded  by  Mr.  Fiske,  after 
his  removal  to  Chelmsford,  which  strikes  us  as  particularly 
interesting,  and  worthy  of  a  place  in  connection  with  the 
records  of  the  First  Church.  We  refer  to  the  proceedings 
before  the  Chelmsford  Church,  when  his  son,  Moses  Fiske, 
(father  of  Rev.  Samuel  Fiske,)  was  about  leaving  home,  at 
the  age  of  sixteen  years,  to  enter  Harvard  College. 
These  proceedings  were  in  perfect  accordance  with  the 
evangelical  spirit  of  the  First  Church  Covenant, — the 
spirit  of  Christ's  Sermon  on  the  Mount, — while  they 
present,  a  beautiful  instance  of  the  sisterly  relation  which 
was  cherished  by  the  early  NeAv  England  Churches.  The 
following  is  Mr.  Fiske's  record  of  the  case : 

12  of  7 

'58. 
^°^^     This  day,  Moses  Fiske,  being  suddenly  to  depart  for    the   Col- 
lege, was  called  forth  before  the  Church,  and  owned  there  his  parents' 
covenant,  in  presence  of  the  Church,  personally  engaging  himself  to 
the  Church,  and  the  Church  to  him,  as  in  the  form  as  follows  : 

1st.  it  being  moved  to  the  Church  whether  any  had  aught  against 
him  for  matter  of  offence,  as  touching  his  life  and  conversation,  al- 
ledging  that  in  Psal.  50,  16,  17, — and  there  being  no  objection  : 

It  was  then  proposed  to  him  : 

You  (M)  do  here  before  the  Lord,  his  angels,  and  us  his  people,, 
promise  and  engage  yourself  personally  to  own  and  stand  to  your 
parents'  covenant  with  this  Church. 

And  in  particular, 

1.  To  own  no  other  God,  but  only  the  true  and  living  God,  even 
the  maker,  preserver  and  governor  of  all  things,  to  be  your  covenant 
God,  and  do  give  up  yourself  unto  him. 

3.     To  own  the  Lord  Christ  in  all  his  offices,  as  to  be  your  media- 


39 

torial  Prophet  to  teach  you  the  will  of  his  Father,  your  Priest  to 
reconcile  you  to  his  Father,  and  your  mediatorial  King  to  rule  and 
govern  you. 

3.  To  walk  according  to  the  holy  Order  and  Kule  of  the  Gospel^ 
according  to  your  best  light,  without  giving  just  offence  unto   any. 

4.  And  you  do  here  by  your  own  personal  act  give  up  yourself  to 
the  watch  and  care  of  this  Church ; — and  all  this  by  the  help  of  God's 
spirit  and  grace. 

To  which  he  answered  personally  in  the  affirmative. 
.  The  Church  then  by  the   help  of  the  same   spirit    doth  promise   to 
perform  unto  you  her  duty  of  Church  Inspection  and  care  ; — and  also 
to  be  ready  to  -own  you  afterwards,  to  further  Privileges  in  the  Church 
as  the  Lord  shall  qualify  you  thereunto. 

Letters  also  of  Recommendation  were  voted  in  his  behalf  to  the 
Church  at  Cambridge,  which  were  to  this  effect. 

To  the  Rev'd,  &c. 
Rev'd  and  Beloved, 

We  being  (for  our  parts,)  convinced  according  to  the  light  appear- 
ing to  us,  that  it  is  our  duty  to  own  such  the  children  of  members  in 
personal  covenant  with  us,  as  who  were  in  their  minority  at  what 
time  these  their  parents  entered  in  covenant  with  this  Church,  to  be 
also  members  thereof  from  that  time  forward,  and  consequently  to 
have  right  unto  Baptism,  and  to  [constant]  inspection  and  care  as 
parts  of  the  same  body  :  And  considering  that  the  ordering  hand  of 
divine  providence  hath  disposed  of  one  in  such  wise  related  to  us, 
(Moses  Fiske  by  name,)  to  be  for  a  certain  space  of  time  amongst 
you,  a  member  of  the  College,  for  his  better  advantage  in  good 
learning ; — notwithstanding  we  are  in  some  good  measure  competent- 
ly satisfied  touching  the  pious  care  of  the  Reverend,  the  President 
and  Fellows  of  the  said  College,  as  in  reference  to  all  the  members, 
so  even  to  this  in  particular  :  Yet  out  of  conscience  of  discharging 
the  uttermost  of  our  trust  over  him:  He  being  now  more  removed 
from  under  our  eye  and  observation  :  we  beg  and  entreat  of  you 
(Brethren)  that  you  would  please  to  take  cognizance  of  him  ;  and  to 
do  both  us  and  him  this  office  of  brotherly  love,  as  to  extend  your 
inspection  and  watch  over  him,  as  may  concern  both  the  preventing 
of  scandal  by  him,  and  the  furtherance  of  his  spiritual  good  according 
to  God,  and  to  the  rule  of  his  holy  Gospel  :  in  which  respects  we  do- 
commend  him  over  unto  you  for  the  time  being,  coveting  of  you  your 


40 

praj^ers  for  liim  as  for  ourselves.  So  leaving  you  to  the  gracious  gui- 
dance of  the  spirit  of  Christ  in,  and  his  blessing  upon  all  your  pious 
administrations  and  endeavors  :   we  rest 

Yours  in  the  &c. 
Jno.  Fiske, 
Tho:  Adams, 
Chelmsford,  Ja:  Parker, 

12  of  7,  In  the  name  and  with  the 

58.  consent  of  the  Church. 


We  now  come  to  the  orioinal  records  of  Rev.  John  His;- 
ginson.  But  before  entering  upon  them  let  us  recur  for  a 
moment  to  jNIr.  Fiske's  Salem  records,  especially  that  of 
the  renewed  covenant  and  church  members,  and  see  what 
light  it  affords  in  relation  to  the  first  old  church  book 
which  Mr.  Higginson  found  upon  his  settlement,  here,  and 
which,  as  will  be  seen,  became  immediately  the  subject  of 
examination  and  revision.  This  record  of  Mr.  Fiske,  being 
essentially  the  same  with  the  corresponding  transcript 
record,  as  copied  in  the  preceding  pages,  proves  that  the 
transcript  is  true  to  an  original  like  itself,  and  that  itself 
is  a  duplicate  of  that  original,  or  derived  from  the  same 
source.  Did  the  original  record,  contained  in  this  old 
book,  present  a  true  copy  of  the  genuine  "confession  of 
faith  and  covenant  in  scripture  language,"  drawn  up  by 
Francis  Higginson  in  1629,  and  "about  seven  years  after 
solemnly  renewed,"  upon  the  settlement  of  IJugh  Peters  ? 
A  few  historical  reminiscences  will  answer  the  question. 
Mr.  Peters  became  the  Pastor  of  the  First  Church  on  21st 
of  December,  1636,  and  the  baptism  of  sixteen  children  on 
the  25th  of  the  same  month,  forms  the  first  record  in  the 
list  of  baptisms.  On  the  8th  of  the  next  month,  that  is, 
January,  1637,  he  joined  the  church,  and  his  name  stands 
first  in  the  record  of  admissions  to  full  communion;  the 


41 

date  against  his  name  being  8,  11  mo.  1636,  the  year,  as 
then  reckoned,  ending  with  February,  1637.  Thus  com- 
menced the  records  of  Mr.  Peters  and  the  use  of  the  first 
church  book.  The  renewal  of  the  Covenant,  the  preamble 
to  which  he  evidently  wrote,  must  have  taken  place  about 
the  same  time.  The  first  seven  words  and  some  striking; 
expressions  in  this  preamble  are  the  same  as  used  by  him 
in  renewing  the  Covenant  of  his  Church  at  Rotterdam  which 
he  had  left  on  coming  to  America.'-''  Mr.  Fiske,  who  speedi- 
1}^  became  associated  with  Mr.  Peters,  would  naturally  form 
his  own  record  of  the  renewed  Covenant  from  the  Salem 
Church  book,  then  just  introduced.  But,  however  this 
might  be,  we  may  be  sure  that  both  Mr.  Peters  and  Mr. 
Fiske  would  avail  themselves  of  the  best  means  of  infurma- 
tion  in  their  power,  to  ascertain  the  true  original  Covenant 
with  everj^thing  material  to  a  right  understanding  of  the 
constitution  of  the  Church.  Now  what  were  those  means  ? 
At  the  beginning,  we  may  remember,  "Thirty  copies"  of 
the  Covenant  were  "  written  out  for  the  use  of  the  thirty 
persons  who  were  to  begin  the  work."  Consequently 
there  must  have  been  just  so  many  records  of  it  to  start 
with  ;  and  we  cannot  doubt  that  the  officers  and  other 
principal  members  of  the  Church  would  have  carefully  pre- 
served their  copies  and  been  ready  to  furnish  all  desirable 
information,  whether  for  renewing  the  Covenant,  or  setting 
up  a  church  book  of  records.  It  is  well  known,  as  stated 
by  Mr.  Felt,  that  Deacon  John  Orne  (writing  his  name  as 
he  did  in  his  will  and  as  Dr.  Bentley  writes  it)  "was  a 
friend  and  confident  of  Hugh  Peters.  He  and  Deacon 
Charles  Gott,"  Mr.  F.  adds,  "were  Mr.  P's  agents  till  his 
death."f  None  could  be  better  qualified  than  these  confiden- 
tial friends  to  enlighten  Mr.  Peters  on  the  subject  of  the  orig- 

*  2  Hanbury'a  Hist.  Memorials,  309.  j-  Annals  of  Salem,  275. 

6 


42 


inal "  confession  of  faith  and  covenant  "  of  the  First  Church. 
We  may  he  certain,  therefore,  that  the  old  church  hook, 
started  under  his  direction,  contained  a  true  and  complete 
record  of  the  genuine  Covenant  to  which  "the  Church  was 
bound  at  their  first  beginning,"  together  with  his  "pre- 
amble," so  expressed  and  applied  as  w^ould  leave  no  room 
to  doubt  which  was  the  one  and  which  the  other.  But  fur- 
ther still,  this  old  record  bore  the  sanction  of  all  the  mem- 
bers of  the  Church  whose  names  Avere  subscribed  to  the 
renewed  Covenant — actually  subscribed — as  indicated  in 
the  preamble.  In  the  case  of  "  Rob.  Cotty,"  (as  presented 
by  Mr.  Fiske,)  it  is  seen  that  one- of  his  reasons  for  claiming 
church  membership  was  his  being  admitted  to  subscription 
to  the  Covenant;  the  answer  to  which,  that  "the  Covenant 
then  not  first  made  but  renewed," — shows  the  renewing  of 
the  Covenant  to  have  been  the  occasion  of  his  subscription, 
and  shows,  also,  the  probability  that  the  members  of  the 
Church  generally  subscribed  their  names  on  the  same  oc- 
casion. The  signatures  in  Mr.  Fiske's  record  appear 
closely  subjoined  to  the  Covenant,  as  was  probably  the 
case  in  the  first  Church  book,  though  the  transcript  from 
it,  being  designed  to  include  subsequent  as  well  as  preced- 
ing members,  has  a  general  heading  to  the  list  accordingly. 
It  has  been  understood  that  this  list  included  no  names  of 
members  who  had  "deceased  or  taken  up  their  connec- 
tion."=^  It  does  not,  indeed,  contain  the  names  of  all  who 
were  then  living  and  connected  with  the  Church.  Charles 
Gott  is  not  on  the  list,  yet  he  was  a  Deacon  of  the  Church, 
and  not  long  after  the  renewal  of  the  Covenant,  he,  with 
Deacon  Orne,  received  from  the  town  a  grant  of  the  five 
acres  of  land,  ever. since  known  as  the  "  Deacons'  Marsh."  f 
But  it  w^ould  seem  that  nearly  all  who  had  ever  been  con- 


*  Annals  of  Salem,  U,  ed:.,  171.  t  Il^i*!'  183. 


43 

nected  with  the  Clmrcli  were  represented  on  tliis  list ;  the 
Salem  annalist,  in  undertaking  to  designate  those  among 
the  first  settlers  who  were  members  of  the  First  Church, 
but  not  thus  represented,  finds  only  the  first  two  minis- 
ters and  Henry  Ilaughton,  the  first  ruling  elder,  all  de- 
ceased, and  Rev.  John  Iligginson  and  Charles  Gott,  who 
were  probably  absent  from  Salem  at  the  time.  It  conse- 
quently appears  that  the  renewed  covenant,  as  recorded  in 
the  first  church  book,  bore  with  it  the  testimony  to  its 
genuineness  of  nearly  all  the  living  members  of  the  Church, 
most  of  whom  were  original  members, — the  very  persons, 
who,  at  the  beginning,  "  did  solemnly  profess  their  consent 
thei'cunto."  Now  all  this  we  certainly  have,  and  as  cer- 
tainly know  that  we  have  it,  as  if  the  old  church  book 
itself  had  been  brou2;ht  to  li<>;ht  instead  of  Mr.  Fiske's 
duplicate  record  which  identifies  the  original  of  the  tran- 
script contained  in  it. 

Of  Mr.  Fiske's  duplicate  record  we  have  said  that  it  is 
esscntiallij  the  same  as  the  corresponding  transcript  from 
the  old  church  book.  It  may  be  well  to  indicate  the  im- 
material differences  which  would  seem  to  be  implied.  lii 
the  renewing  preamble,  Mr.  Fiske's  record  has  "yea"  be- 
fore "even,"  which  is  not  in  the  transcript;  and  the 
latter  has  "into"  after  "entering,"  not  in  the  former.  Oth- 
erwise the  words  are  the  same  in  both,  excepting  that  Mr. 
Fiske  uses  "who"  instead  of  "which"  between  "those" 
and  "  shall."  In  the  Covenant  itself  the  most  considerable 
variance  appears  at  the  close  of  the  introductory  clause, 
where  Mr.  Fiske's  record  has  "help  and  power"  instead  of 
"power  and  grace,"  before  "our  Lord  Jesus."  The  names 
of  the  forty-seven  male  and  thirty-four  female  Church  mem- 
bers, subjoined  to  the  renewed  covenant,  are  the  same  in 
both,  and  arranged  in  the  same  order,  excepting  only  Mr. 


44 

Fiske'srespeclM  transfer  of  the  name  of  Hugh  Peters  to 
a  higher  place  in  the  list. 

But  it  has  heretofore  been  imagined  that  something  very 
precious  may  have  been  lost  with  the  first  church  book. 
But  what  can  this  have  been  ?  Every  thing  contained  in  it 
relating  to  the  original  constitution  and  members  of  the 
Church,  was,  as  we  have  seen,  faithfully  transcribed  into 
the  present  volume,  as  were  also  its  records  of  baptisms 
and  of  admissions  to  church  communion  during  the  minis- 
try of  Hugh  Peters,  and  that  of  his  colleague  and  succes- 
sor. Rev.  Edward  Norris,  extending  together  through  twen- 
ty-two years.  What  other  important  matters  could  the 
old  book  contain  ?  Mr.  Norris,  indeed,  like  his  immediate 
predecessor,  was  troubled  by  divers  sectaries,  but  Mr. 
Fiske's  graphic  sketches  relating  to  a  portion  of  these  will 
doubtless  suffice  for  the  whole.  The  moral  discipline  of  the 
Church,  so  strictly  carried  out  as  it  then  w\as,  would  of 
course  lead  to  proceedings,  the  record  of  which,  however 
interesting  to  the  families  concerned,  and  their  descen- 
dants, could  be  of  little  general  importance.  Undoubted- 
ly the  venerable  and  judicious  committee  of  the  Church, 
who  were  appointed  to  examine  the  old  church  book,  took 
care  that  every  thing  in  it  of  any  permanent  value  should 
be  transferred  to  the  new  book.  We  may  therefore  confi- 
dently rest  satisfied  that  the  records  of  the  First  Church, 
so  far  as  they  were  ever  made,  are  still,  to  all  valuable  in- 
tents and  purposes,  complete. 

We  now  enter  upon  E,ev.  John  Iligginson's  church  re- 
cords, and  shall  endeavor  to  select  from  them  all  admis- 
sions to  the  Church  during  the  first  ten  years  of  his  minis- 
try, with  other  proceedings  of  general  interest,  and  illus- 
trative of  the  spirit  and  character  of  the  First  Church. 


45 


Original  Recoeds. 
"1660. 

John  Higglnson,  formerly  a  member  of  this  Church,  beinjr  remov- 
ed from  Gilford,  and  come  to  the  Bay  in  order  to  his  ^o'mg  for  Eng- 
land, was  by  importunity  prevailed  with  to  stay  here  for  one  year, 
and  desired  by  two  general  votes  of  the  Church  and  town  to  continue 
with  them  in  the  work  of  the  ministry. 

After  his  continuance  here  almost  a  year  he  gave  his  answer  to 
the  call  of  the  Church  and  people  here  in  these  words: 

"  It  hath  been  matter  of  serious  inquiry  to  me  what  should  be  the 
"  will  of  Gj  I  and  my  duty  in  thl.-.  great  turn  of  my  life,  especially  in 
"ordering  my  abode  here  amongst  you  for  a  time,  which  hath  been 
"overruled  by  the  Providenee  of  God  wholly  beyond  my  own  inten- 
"tion  in  my  removal  from  the  place  where  I  was  before.  And  yet 
"truly  when  I  have  considered  all,  I  incline  to  look  at  the  call  of  the 
"people  here  as  the  call  of  God  for  my  continuance  amongst  you. 
"  I  desire  to  be  thankful  to  God  and  thankful  to  you  all  for  your  love 
"  to  me  and  mine,  and  am  willing  to  settle  amongst  you.  As  in  Acts 
"  2,  42,  so  when  I  join  in  Church  fellowship  with  you, 

1 .  "So  long  as  the  Church  and  people  of  God  here  continue  in 
"the  stedfastness  of  faith  in  Christ  and  order  of  the  gospel  as  now 
"  you  do. 

2.  "So  long  as  I  find  that  I  can  (with  a  good  conscience)  carry 
"on  that  part  of  the  work  of  Christ  which  may  belong  to  me  and 
"  discharge  my  duty  to  my  family:  I  do  express  myself  willing  to 
"settle  amongst  you  with  a  true  intention,  and  a  true  affection,  hav- 
"ing  no  other  thoughts  or  desires  but  to  live  and  die  amongst  you  as 
"my  Father  did  before. 

"There  is  but  one  thing,  I  would  commend  unto  the  congregated 
"  that  you  would  seriously  think  of  a  Ruling  Elder,  for  though  I 
"  should  not  be  unwilling  to  do  what  the  Lord  shall  enable  me,  yet  I 
"  am  not  free  to  undertake  church  work  without  the  assistance  of  a 
"Ruling  Elder,  the  place  being  great,  the  people  many,  and  the  work 
"like  to  be  m':ch,  especially  in  such  times  as  these. 

"  And  for  myself  I  know  my  own  weakness  many  ways  and  that 
"I  shall  have  need  of  the  freedom  of  my  spirit  and  command  of  my 
"  time,  that  I  may  in  some  measure  fulfill  the  work  of  the  ministry 
**  into  which  I  am  called  of  God  by  yourselves." 


46 

A  motion  beins:  made  for  choosing  a  Ruling  Elder,  Mr.  John 
Brown  bf^ing  nominated,  after  some  consideration  he  was  (in  his  ab- 
sence) chosen  by  the  Church  with  general  consent :  On  the  8th  of  the 
5th  month,  the  call  of  the  Church  was  signified  unto  himself  being 
then  present;  he  expressed  his  acceptance  of  the  Church's  call  the 
Lord's  day  after  to  this  effect.  "That  though  he  judged  himself  un- 
"fit,  and  many  others  more  able  for  the  work,  yet  considering  the 
"  call  of  God  and  the  people  in  it,  and  that  he  might  be  any  means 
"of  the  Church's  settlement,  he  did  give  up  himself  to  the  Lord  and 
"to  the  Church  in  the  work  so  far  as  the  Lord  should  enable  him 
"  thereunto,  only  his  occasions  at  Virginia  did  require  his  presence 
"there  the  following  winter,  and  when  the  Lord  should  please  to  re- 
"turn  him  safely  from  thence  he  shoul  I  then  continue  at  home  and 
"apply  himself  to  the  work  as  the  Lord  should  enable  him." 

On  —  of  —  month,  "  Letters  of  Recommendation  and  dismission  from 
the  Church  of  Gilford  concerning  J.  Higginson  and  his  wife,  were  read 
■unto  the  Church,  and  they  were  both  received  members  of  this  Church 
after  the  usual  manner.  After  which  the  Church  did  signify  by  a  vote 
(with  general  consent)  their  election  of  him  to  the  office  of  Pastor  in 
this  Church,  and  he  did  manifest  his  acceptance  of  their  call  thereun- 
to promising  to  attend  the  work  of  that  office  amongst  us  as  the  Lord 
should  help  him. 

It  was  thought  meet  in  regard  that  many  of  the  brethren  would 
be  shortly  absent  upon  the  necessary  occasions  of  their  callings  at 
sea,  to  hasten  the  ordination  of  the  Pastor  and  Elder,  which  was  ac- 
cordingly agreed  upon  to  be  on  the  of  the  6th  month ; 
and  letters  were  sent  unto  four  of  the  neighbor  Churches  of  Ipswich, 
Linne,  Reading  and  Boston,  to  give  them  notice  of  the  Church's  in- 
tention about  the -ordination  at  that  time,  desiring  the  presence  of 
their  Elders  and  Messengers  then. 

The  day  above  said,  J.  Higginson  was  ordained  Pastor  with  prayer 
and  fasting  and  imposition  of  hands,  preaching  out  of  1  Cor.  3,  7. 
He  that  plants  is  nothing,  and  he  that  watereth  is  nothing,  but  God 
that  gives  the  increase. 

The  Church  having  no  Elders  then,  our  honored  brother  Major 
Hawthorn  and  the  two  Deacons  imposed  hands  on  the  Pastor  and 
then  the  Pastor  and  the  two  Deacons  imposed  hands  on  the  Ruling 
Elder.  The  Elders  of  the  foresaid  Churches  being  present  (with 
many  others)  Mr.  Norton,  Teacher  of  the  Church  of  Boston,  did  in 


47 

the  name  of  the  rest  give  the  right  hand  of  fellowship  to  both  our 
Elders,  showing  from  Gal :  2,  9,  that  the  right  hand  of  fellowsliip 
was  the  sign  of  the  communion  and  helpfulness  which  both  Churches 
and  Elders  were  engaged  in  one  towards  another  as  the  case  might 
require. 


At  a  meeting  of  the  Church  Sept.  10. 
A  church  It  was    agreed   upon  and  voted  by  the  Church. 
Sept  10.    !•     concerning  catechising:    That  Mr.  Cotton's  Catechism  be 
used  in  their  families  in  teaching   their   children  in  order  to    public 
catechising  in  the  congregation. 

2.      Concerning  the  Lord's  Supper: 

1.  For  the  time  of  the  administration  of  it,  to  be  in  ordinary 
course  once  a  month. 

2.  For  the  charge  of  it ;  the  Lord's  Supper  being  proper  to  the 
Church,  it. was  thought  meet  not  to  take  in  the  help  of  non-members' 
contribution  for  it ;  therefore  it  was  agreed  upon  :  That  eveiy  mem- 
ber of  the  church  (except  the  poor)  do  bring  in  to  the  Deacons  half 
a  crown  in  merchantable  pay,  it  being  left  unto  their  discretion  to 
provide  the  bread  and  wine,  and  when  the  sum  raised  by  the  half 
crowns  is  spent,  then  the  Deacons  to  propound  unto  the  Church  lor 
another  contribution  in  the  same  way  for  the  same  end. 

3.  That  on  days  of  Humiliation  and  Thanksgiving,  the  Deacons 
propound  for  a  contribution  for  the  poor  of  the  Church. 

4.  That  Major  Hawtliorn,  Mr.  Batter,  Mr.  Price,  the  two  Deacons, 
together  with  the  Pastor,  be  desired  to  review  the  Church  book  and 
to  report  such  things  to  the  Church  as  they  conceive  worthy  of  con- 
sideration. 


Review     After   a  sufficient  time  spent  by  .the  forenamed  brethren  m 

of  the  ^  *' 

former     reviewing  the  Church  book,  they  gave  this  account  unto  the 

Church  ®  .  . 

book.  Church  :  That  they  conceived  the  book  itself  and  paper  of  it 
being  old,  not  well  bound,  and  in  some  places  having  been  wet  and  torn, 
and  not  legible,  is  not  like  to  last  long  to  be  of  use  for  posterity,  there- 
fore they  thought  it  best  if  it  were  kept  in  safety  by  the  Elders, — by 
that  means  it  ivill  he  of  use  so  long  as  it  loill  last.  Only  some  few  pas- 
sages in  it  which  do  reflect  upon  particular  persons,  or  upon  the  whole 
Church,  without  any  Church  vote,  and  without  due  proof,  they  did 
mark  in  the  book  as  thinking  they  should  be  struck  out. 


48 

1.  Also  that  in  tlie  new  book:  that  in  all  matters  tending  to  cen- 
sure nothing  to  be  brought  to  the  Church,  nor  left  upon  record,  with- 
out sufficient  proof. 

2.  That  all  Church  acts  (or  votes)  be  so  recorded  as  to  be  read 
unto  the  Church,  if  it  may  be,  at  the  time  when  the  vote  is  passed ; 
if  not,  to  be  read  the  first  thing  done  the  next  Church  meeting. 

5.  That  any  brother  have  liberty  to  see  the  Church  book  for  his 
satisfaction.  These  things  were  consented  unto  by  the  Church,  only 
some  of  the  brethren  propounded,  which  was  readily  consented  to, 
that  there  might  be  liberty  to  such  as  desired  it  to  see  those  passages 
mentioned  in  the  former  book  for  a  month's  time. 

It  was  also  then  agreed  to  have  a  public  day  of  Humiliation. 

1.  To  humble  ourselves  under  the  afflicting  hand  of  God  in  the 
general  sickly  time  this  winter,  and  in  letting  loose  seducers  to  pre- 
vail so  far  with  so  many  in  this  place. 

2.  To  seek  the  Lord  for  his  presence  with  us  in  carrying  on 
Church  work,  and  for  his  mercy  in  reducing  those  that  go  astray. 

3.  To  renew  our  covenant,  and  to  add  that  clause  of  taking  heed 
of  the  leven  of  the  doctrine  of  the  Quakers. 

4.  To  seek  the  Lord  for  the  peace  and  welfare  of  ourselves,  and 
of  our  native  land. 

Accordingly  on  the  first  week  of  the  first  month,  the  Church  and 
people  here  assembled  in  a  day  of  Fasting  and  prayer,  and  the  Pastor 
spoke  something  from  Rev.  3,  10,  concerning  the  power  of  tempta- 
tion, and  also  concerning  our  duty  of  covenant  from  Psal.  50,  5.  In 
the  close  of  the  day  the  Church  covenant  was  renewed,  and  that 
clause  added,  that 

By  the  help  of  Christ  we  would  endeavor  to  take  heed  and  beware 
of  the  leven  of  the  doctrine  of  the  Quakers  according  to  the  com- 
mand of  our  Saviour  Christ  in  Math.  16. 


1661.  It  pleased  God  to  return  home  our  Elder,  Mr.  Brown, 
in  safety  from  Virginia  in  the  3d  month,  notwithstanding  the 
casting  away  of  his  vessel  and  goods  to  his  great  loss,  and  a 
great  danger  he  was  in  afterwards  by  the  Indians,  which  pre- 
servation and  deliverance  was  related  by  himself  and  for  which  sol- 
emn thanks  was  rendered  to  the  Lord  in  the  congregation. 

attemiing  Soon  after,  the  Elders  gave  public  notice  that  they  should 
dayf      be  present  at  the  Pastor's  house  every  2d  day  of  the  week 


49 

at  one  o'clock,  and  so  spend  the  afternoon  (and  more  if  there  should 
be  need)  with  any  that  should  come  to  them  in  a  preparative  way  in 
order  to  the  Church's  knowledge  and  consent. 


At  a  meeting  of  the  Church,  Sept:  9. 

thechii-  1-  These  following  propositions  concerning  the  state  of  the 
memb-rs.children  of  members  were  agreed  upon  and  voted  by  the  Church 
according  to  Scripture.  That  the  children  of  members  born  in  the 
Church,  or  received  with  their  parents  in  their  minority,  are  true  and 
real  members  by  virtue  of  divine  institution,  according  to  that  in 
Gen.  17,  7.  I  will  establish  my  covenant  with  thee  and  thy  seed 
after  thee  to  be  a  God  unto  thee  and  thy  seed.  The  name 
of  the  children  are  put  into  the  covenant  by  the  Lord  as  well 
as  the  parents'  name.  Acts  3,  25:  such  children  are  expressly 
called  the  children  of  the  covenant  which  God  made  with  Abraham. 
2.  The  membership  of  such  children  doth  not  cease  but  by  virtue  of 
some  other  divine  institution,  viz:  that  of  excommunication. 

Math.  18,  1  Cor.  5.  they  are  brethren,  therefore  not  to  be  accounted 
as  heathens,  publicans,  or  wicked  persons,  but  by  a  just  and  orderly 
excommunication.     Hence  it  follows. 

1.  Such  children  have  a  right  of  claim  to  all  the  ordinances  as  they 
are  capable  of  enjoying  them  in  an  orderly  way,  because  they  are 
children  of  the  covenant.  Acts  3,  25:  and  brethren.  Math.  18. 
2.  They  have  a  right  unto  baptism  in  their  infancy,  that  being  now 
the  first  seal  of  the  covenant,  and  these  being  children  of  the  covenant, 
Acts  3,  25,  and  our  Saviour  witnessing  for  them  that  such  children 
belong  to  the  Kingdom  of  Heaven,  Math.  19,  14. 

3.  They  are  under  the  watch  and  care  of  the  Elders  who  are  to 
take  heed  unto  all  the  flock  over  which  the  Holy  Ghost  hath  made 
them  overseers,  but  such  children  belong  to  the  flock, — they  must 
take  care  of  the  Church  of  God,  1  Tim.  3,  5. 

4.  They  are  under  the  watch  and  care  of  the  whole  Church,  and  in 
case  of  just  ofi'ences  they  may  and  ought  to  be  proceeded  with  either 
privately  or  publicly  in  an  orderly  way,  according  to  Math.  18.  and 
Luke  17,  3.     If  thy  brother  off"end  thee, — these  are  brethren. 

5.  That  it  is  the  parents'  duty  by  diligent  instruction  of  their  chil- 
dren to  prepare  them  for  and  bring  them  to  the  trial  of  their  fitness 
for  full  communion,     Deutr.  6,  7.     Thou  shalt  teach  th^se  words  dil- 

7 


50 

igently  unto  thy  children.  Gen.  18,  19,  Abraham  will  command  his 
children  to  keep  the  way  of  the  Lord.  Jos.  24:  15,  I  and  my  house 
will  serve  the  Lord. 

6.  When  they  are  at  years  of  discretion  and  desire  to  join  in  full 
communion,  it  belongs  to  the  Church  to  judge  of  their  fitness  for  full 
communion  in  an  orderly  way;  1  Cor.  5,  12,  do  not  you  judge  those 
Avithin. 

[In  the  margin,  against  this,  Mr.  H.  writes  as  follow  : — "This  last 
was  added  another  time.  But  afterwards  this  last  was  otherwise 
agreed  upon  and  consented  unto, — first  in  the  case  of  Barth.  Gidny 
and  after  that  in  all  others  of  the  children  of  the  covenant,  vide  65, 
page  84."] 

1.  It  belongs  to  the  Elders  duiy  to  examine  them  of  their  knowledge 
with  application  to  themselves  ;  that  it  may  be  known  they  are  able 
to  examine  themselves,  judge  themselves  and  discern  the  Lord's  body; 
according  to  1  Cor.  11.  The  Elders  making  known  to  the  Church 
their  desires  for  full  communion,  the  parties  are  in  a  Church  meeting 
to  express  their  own  desire,  their  owning  their  parents'  covenant,  and 
their  knowledge  with  application  to  themselves,  if  they  can :  or,  the 
Elders  to  read  for  them  what  they  have  received  from  them. 

And  if  there  be  no  exception  against  them  in  a  month's  time,  they 
are  to  be  received  unto  full  communion  to  enjoy  and  use  their  right  in 
the  Lord's  Supper,  and  in  votes  as  other  members  do.  Acts  10,  47. 
Can  any  man  forbid,  &c. 


At  a  meeting  of  the  Church  about  Octob.  last, 
Richard     I^ichard  Harvey,  and  Mary  Lay,  having  stood  propounded  for 
Mair'^^'    ^  month's  time,  and  no   exception   against   them,  they  were 
i-ay.       received    unto  membership  by  consent  of  the    brethren ;  they 
making  their  confession,  and  testimony  given  of  their  conversation. 

ye  mem-  The  Eldcrs  propoxinding  the  case  of  divers  members  removed 
broati."  from  us  divers  years  ;  it  was  consented  unto  that  the  Elders 
should  write  unto  them  to  desire  them  that  as  the  Lord  gives  them 
opportunity  they  Avould  either  return  to  us,  or  else  join  unto  some 
other  church  :  which  was  accordingly  done. 


And  whereas  divers  members  of  the  Church,  as  Joseph  Boys,  John 


61 

KIchin,  Josepli  Pope  and  his  wife,  Mrs.  Gardiner  and  John  Maston, 
were  generally  known  to  absent  themselves  from  the  ordinances  of 
Christ  amongst  us  ;  some  of  them  appearing  and  giving  no  just  rea- 
son for  their  withdrawing,  to  avoid  tediousness  our  brethren.  Major 
Hawthorne,  Mr.  Bartholmew,  and  bru:  Prince,  were  desired  to  be- 
stow as  much  time  in  private  discourse  with  them  as  they  should 
think  meet,  that  if  it  be  possible  they  might  gain  them,  and  to  report 
what  success  they  find  the  next  Church  meeting. 


A  motion  being  made  by  some  Elders  in  the  Bay  unto  this 
Church  to  join  with  them  in  a  day  of  Humiliation  to  seek  the  Lord 
for  his  mercy  and  favor  in  removing  the  judgment  of  sickness,  and 
for  preventing  our  fears,  and  continuing  the  blessings  of  Church  and 
Commonwealth:   which  was  consented  to  and  kept  on  Dec.  22. 


Mr.Biack-  Mr.  Blackleach  and  his  wife  being  removed  to  live  at  Hart- 

leach   (lis-  ...  t  /^^  ^  i  •    i 

niissed.      ford,  desired  ciismission  unto  that  Church ;    which  was  con- 
sented unto  by  the  Church  here  and  sent  unto  them  by  the  Elders. 


A  Fast.  The  General  Court  of  this  Colony  being  exercised  this  winter 
time  with  many  difficulties,  taking  into  consideration  the  many  sins 
that  might  provoke  the  Lord  against  his  people ;  in  particular,  un- 
profitableness under  the  means,  decay  of  first  love,  neglect  of  the  or- 
der of  the  gospel,  inclinations  in  the  young  generation  to  profaneness, 
&c.,  and  the  many  dangers  we  are  liable  to  in  these  times  from  com- 
plaints against  us,  intrusion  of  heretics,  the  combination  of  antichrist 
against  all 'the  servants  of  God.  The  Court  did  commend  unto  all 
the  Churches  and  inhabitants  of  this  jurisdiction,  and  appoint  the  2d 
day  of  the  11th  month,  to  be  kept  as  a  day  of  Humiliation  and  sup- 
plication to  the  Lord  for  a  thorough  returning  from  our  provoking 
evils,  and  for  the  diverting  of  such  calamities  as  may  be  coming  upon 
us  and  the  people  of  God  elsewhere  :  which  day  was  accordingly 
kept  at  the  time  appointed. 


At  a  Church  meeting  22  of  the  11th  month, 
Bxfconant'"     These  being  children  of  the  Church,  having  been  propound- 


Jeh-Tiarvey.    ^^  ^  month's  time  and  no  exception  agjainst  them,  they 

11.  Slllo's.  X  O  '  J- 

Ab.  Uiii.         made  their  confession  and  renewing  their  covenant,  were 
admitted  unto  full  communion. 


The  answer  returned  concerning  the  forementioned  withdrawing 
members  was,  that  they  were  some  of  them  in  a  more  pliable  way 
than  formerly,  and  therefore  any  further  proceeding  was  respited  till 
the  next  meeting,  that  the  Elders  and  some  brethren  might  have  op- 
portunity of  conference  with  them  in  the  meantime. 


The  Elders  and  our  bro.  Bartholmew  and  Price  were  desired  to 
consider  of  the  cases  of  any  of  the  children  of  the  Church  which  have 
given  offence  before  their  membership  was  acknowledged  by  the 
Church's  vote,  to  speak  with  them,  and  to  make  report  at  the  next 
Church  meeting. 


li'ising.  James  Rising  admitted  to  the  Lord's  Supper  as  recommend- 
ed by  Mr.  White's  letter,  if  no  just  exception  be  against  him  before 
the  next  sacrament  ;    he  to  procure  his  dismission  as  soon  as  he  can. 

The  Church  consented  to  the  baptizing  of  Mrs:  Eliz:  Conant's  child 
upon  the  letter  from  the  Church  at  Corke  testifying  of  her  member- 
ship there. 


At  a  Church  meeting  19th  of  the  12th  month. 

KUz"  c'r.^X'  These  being  members  of  the  Church,  having  been  pro- 
MaiJ''\\wbery.  pounded  a  month's  time,  and  no  exception  against  them, 
they  made  their  confession  and  renewing  their  covenant  were  admit- 
ted to  full  communion. 

HiTii  Eliz:  Hill,  the  wife  of  Zebulon  Hill,  also  made  her  confession 
and  had  good  testimony  for  her  conversation  \  and  so  to  be  admitted 
unto  membership  the  Lord's  day  following. 


J.  Buys,  The  case  of  the  six   members  who   had   forsaken  the   Church 
j!iiichin.' assemblies  was  again  considered,  and  they  not  being  gained 


53 

by  all  the  forementioned  dealings  of  the  Church  ^vith  them,  nor  so 
much  as  coming  to  the  Elders  for  conference  as  was  desired,  nor 
making  their  appearance  before  the  Church  as  they  were  warned  to  do; 
they  having  so  long  a  time  forsaken  the  fellowship  of  the  Church,  and 
in  so  doing  cast  out  themselves  and  cast  off  the  Church ;  in  the  issue 
of  the  consideration  by  a  vote  of  the  Church  it  was  consented  to  that 
these  three,  J.  Maston,  John  Kichin  and  Joseph  Boys,  should  have 
the  sentence  of  excom.  pronounced  against  them  ;  and  by  another 
vote  of  the  Church  that  the  other  three,  J.  Pope  and  his  wife,  and 
Mrs.  Gardner,  should  be  admonished,  and  further  time  given  to  them. 
Accordingly  on  the  Sabbath  following  the  Pastor  preaching  on  Heb. 
10,  25  : — Not  forsaking  the  assembling  ourselves  together  as  the 
manner  of  some  is  ;  showed  from  thence  the  greatness  of  the  evil  of 
those  brethren  and  sisters  in  a  constant  way  and  course  of  breaking 
the  2d  and  4th  commandments,  and  that  their  way  was  a  casting  off 
the  Church,  and  casting  out  themselves,  &.c.  In  the  close  of  the  af- 
ternoon's exercise,  according  to  the  forementioned  votes  of  the  Church, 
he  pronounced  the  sentence  of  excommunication  upon  John  Maston, 
j'^"o°pe  &  John  Kichen,  J.  Boys,  and  the  sentence  of  admonition  upon 
Mrs'Sardi-  '^ '  ^^P^  ^^^  ^^^  wife,  and  Mrs.  Gardiner  ;  which  latter  was 
"i^r.  sent  unto  them,  in  writing,  by  two  of  the  brethren. 

Hiu  Eliz:  Hill  was  then  received  unto  membership. 

1662. 
A  Synod    On    the   26th    of  12th   month,  being  the   Sabbath   day,  was 

at  Boston  1  ,        n  1       ^ 

March  10.  read  an  order  Irom  the  Gen.  Court,  for  calling  of  a  Synod,  this 
Church  (as  the  rest  of  the  Churches  in  the  Colony)  being  desired  to 
send  their  messengers  of  Elders  and  brethren  to  Boston  on  the  10th 
of  the  1st  month,  there  to  discuss  and  declare  what  they  shall  judge 
to  be  the  mind  of  God  revealed  in  his  word  concerning  these  two 
questions  : 

1.  Who  are  the  subjects  of  Baptism? 

2.  Whether  according  to  the  word  of  God  there  ought  to  be  a  con- 
sociation of  churches,  and  what  should  be  the  manner  of  it  ? 

It  was  left  unto  consideration  till  the  Lord's  day  following,  when 
Major  Hawthorne,  Mr.  Bartholmew,  and  the  Pastor  were  chosen  to 
go  to  the  Synod  at  the  time  appointed  ;  which  accordingly  they  did ; 
the  Synod  continuing  together  almost  a  fortnight,  finding  the  questions 
to  be  weighty,  and  that  divers  of  them  could  not  then  stay  longer 


54 

uujunrio.  togetlier,  they  adjourned  the  Synod  to  the  10th  of  the  4th 
month  next, — tins  tlie  messengers  of  this  Church  gave  notice  of  on 
the  next  Sabbath  after  their  return  home. 


About  two  months  after  sentence  of  adnionition  was  sent  unto  Mrs. 
Gardiner,  Joseph  Pope  and  his  wife,  they  sent  in  their  answer  in 
Excom.  of  writing,  denying  to  continue  their  fellowship  with  the  Church 

Mrs.  Gar-  .  .  .  ^  . 

diner,  J.   in  the  Ordinances   of  God,  charging  the  Church  with  bloody 

Pope    and  ,.,..„,  ,     . 

wife.  cruelty,  &c.,  which  writing  of  theirs  being  read  unto  the 
Church,  they  did  vote  the  sentence  of  excom:  which  accordingly  was 
pronounced  by  the  Pastor. 


The  Synod  meeting  again  on  the  10th  of  4th  mo.  was  adjourned 
again  till  the  10th  of  September,  of  which  notice  was  given  to  the 
Church. 

Our  bro.  Rayment  and  his  wife,  removing  their  dwelling  to  Sea- 
brook,  desired  letters  of  recommendation  to  the  Churches  in  those 
parts,  which  was  granted  by  the  Church. 


Octob:  19.  The  Church  was  acquainted  with  two  orders  from  the 
Thanks.^  General  Court,  the  one  recommending  to  the  Churches  a  day 
of  Thanksgiving  on  Nov.  5,  with  reference  to  the  safe  return  of  the 
messengers,  giving  such  a  portion  of  the  fruits  of  the  earth  after 
threatening  to  deprive  us  of  all,  and  the  continuance  of  the  mercy  of 
the  Gospel  to  us  hitherto.  The  other  recommending  also  a  day  of  Hu- 
AFast.  miliation  on  Ucc.  5th,  in  consideration  of  the  afflicted  and  low 
estate  of  the  cause  and  people  of  God  universally  in  these  times,  to- 
gether with  some  public  rebukes  of  God  amongst  ourselves ;  which 
two  days  were  accordingly  kept  at  the  times  agreed  upon. 


ll^raRay.'  Mr.  Croad  and  S.  Ray,  making  their  confession,  were  received 

unto  membership  on  the  Lord's  Day. 

M°ark'Lac"heior.  Lot  Conant  and  Mark  Bachelor  making  their  confession 

and  OAvning  the  covenant  in  a  Church  meeting  were   admitted  unto 

full  communion. 

Ordin^'"''''^     The  Pastor   and    Mr.    Bartholmew  being    desired   by   the 

Church,  were  present  at  the  ordinaUon  of  Mr.  Brock,  Pastor  of  the 

Church  at  Reading,  Nov.  12. 


55 

At  a  Church  meeting:  12th  of  11th  month. 


'■■■'& 


Book.  The  Pastor  gave  notice  to  the  Church  that  now  the  result  of 
theforementioned  Synod  was  printed,  and  to  be  had  at  Boston,  and 
the  consideration  of  the  matters  therein  contained  was  commended  to 
the  Churches  by  the  General  Court. 

Kiiz.  Bach.  Ab.  Bachilcr,  daughter  of  John  Bachiler,  and  Eliz:  Bachiler, 
daughter  of  Joseph  Bachiler,  having  been  propounded  a  month's 
time,  and  no  exception  against  tliem,  they  making  their  confession 
and  renewing  their  covenant,  were  admitted  to  full  communion. 

J.Dodge,  John  Dodge,  John  Hill,  MaryWestgate,  having  been  pro- 
M.  Westgate.  pounded  a  month's  time,  no  exception  against  them, 
making  their  confession,  and  having  good  testimony  for  their  conversa- 
tion, they  were  to  be  admitted  unto  membership  on  the  Sabbath  fol- 
lowing. 

s.  Ruck."'  James  Rising  having  a  letter  of  dismission  from  the  Church  at 
Bermudas,  and  Mrs.  Sarah  Ruck  having  a  letter  of  dismission  from 
the  Church  at  Concord  ;  these  letters  of  dismission  were  read  and  ac- 
cepted by  the  Church,  and  they  also  to  be  admitted  unto  membership 
in  this  Church  on  the  Sabbath  following. 

Recom.  Robert  Allen's  recommendation  granted  to  the  Church  at 
Norwich  according  to  his  desire. 

On  the  Lord's  day  following,  John  Dodge,  John  Hill,  M.  Westgate, 
James  Rising,  Sara  Ruck,  were  admitted  unto  membership,  after  the 
usual  manner. 


1663.  At  a  Church  meeting  March  30, 

Mary  Balch,  Eliz:  Williams,  and  Damaris  Mansfield,  being  propound- 
ed a  month  and  no  exception  against  them  ;  (the  daughter  of  our 
bro.  Conant,  of  H.  Skerry,  of  Mr.  Stileman)  making  their  confession 
and  renewing  their  covenant,  were  admitted  unto  full  communion. 

Gale.  Ambrose  Gale  having  been  propounded  a  month,  no  excep- 

tion against  him,  he  making  his  confession  was  admitted  unto  mem- 
bership on  the  Lord's  day  following,  by  consenting  to  the  covenant. 


56 

Eliz.  Woodbery  Avas   also  received  unto  membership   the  Lord's 
day  following,  in  the  same  manner. 

Also  a  day  of  public  Humiliation  was  then  propounded  and  con- 
sented unto  ;  which  was  observed  on  the  22  of  the  2d  month. 


At  a  Church  meeting  last  of  6  month. 
Mrs.  Helwis,  the  daughter  of  Major  Hawthorn,  Rachel  Raiment, 
the  daughter  of  T.  Scrugs,  Eliz.  Haskal,  d.  of  J.  Hardy,  H.  Baker, 
d.  of  J.  Woodbery,  having  been  propounded  a  month  and  no  just 
exception  against  them,  making  their  confession  and  renewing  their 
covenant,  were  admitted  unto  full  communion. 

Edmond  Pach  having  been  propounded  a  month  and  no  just  ex- 
ception agst.  him,  he  made  his  confession,  and  had  good  testimony  for 
his  conversation,  was  on  the  Lord's  day  following  admitted  unto  mem- 
bership by  the  vote  of  the  Church. 

Eunice  Smith,  the  wife  of  bro.  Potter,  now  living  at  Fairfield,  her 
dismission  having  been  formerly  granted  was  now  sent  unto  that 
Church. 


of^Octob"°  Letters  were  sent  from  the  Church  at  Gloster,  giving  notice 
of  their  intention  to  ordain  Mr.  Emerson  as  their  Pastor,  and  desiring 
this  Church  to  send  their  messengers  to  be  present  at  the  ordination. 
The  Pastor  and  Captain  Lothrop  and  W.  A  lien  were  desired  by  this 
Church  to  go  thither  at  the  time  appointed ;  which  they  did,  and  at 
their  return  an  account  was  given  to  the  Church  by  the  Pastor  that 
the  ordination  was  approved  of  by  the  messengers  of  the  Churches 
then  present. 


9  No- 

vemb:  Letters  were  sent  unto  the  Church  from  Topsfield  signifying 
their  intention  of  joining  in  church  fellowship  and  in  ordaining  Mr. 
Gilbert  their  Pastor,  and  desiring  this  Church  to  send  their  messen- 
gers to  be  present  with  them  on  the  day  appointed.  Accordingly  the 
Pastor  and  brother  Porter  were  desired  by  the  Church  here  to  go 
thither  then  ;  which  they  did,  and  after  their  return  an  account  was 
given  to  the  Church  by  the  Pastor,  that  for  the  substance  their  pro- 


57 

ceedings  at  Topsfiekl  in  the   Church  gathering  and  ordination  there 
was  approved  of  by  the  messengers  of  the  Churches  then  present. 

Also  our  brother  Browning  living  at  Topsfiekl  and  desiring  his 
dismission  that  he  might  join  in  church  fellowship  there,  it  was  grant- 
ed by  the  Church  here. 


Nov,  20.  A  day  of  Thanksgiving  was  propounded  and  consented  to  by 
the  Church  with  relation  to  the  mercies  of  the  year,  and  the  Lord's 
continuance  of  our  peace  and  liberty  thus  long  in  such  times  as  we 
live  in  :   which  was  accordingly  kept,  at  the  time  appointed. 


4Fasi3  It  was  propounded  to  the  consideration  of  the  Church  whether 
winter.  Gfod  did  not  call  us  unto  more  frequency  in  Public  daj-s  of 
Humiliation  and  seeking  to  the  Lord  for  mercy  Avith  respect  unto  that 
great  affliction  and  reproach  which  is  come  upon  so  many  thousands 
of  Ministers  and  Christians  in  these  times  by  means  of  Episcopal  usur- 
pation, and  human  impositions  in  the  worship  of  God.  Also  with 
respect  unto  dangers  threatening  ourselves.  It  was  cheerfully  con- 
sented unto  that  once  a  month  for  the  four  following  months  to  set 
apart  a  day  for  seeking  the  face  of  God  in  solemn  Humiliation  and 
prayer,  which  was  accordingly  done.  On  the  last  of  which  four  days 
viz.  the  16th  of  the  first  month,  the  Church  covenant  was  read  and 
solemnly  renewed  by  this  Church. 


Wenham.  There  was  a  Church  gathering  and  ordination  of  Mr.  Newman 
Pastor  there,  at  their  request  unto  this  Church,  the  Pastor,  Mr.  Co- 
nant,  and  Capt.  Lothrop  were  desired  to  be  present  there,  who  gave 
account  afterward  that  the  proceedings  there  were  approved  by  the 
messengers  of  the  Churches.  Also  Mr.  Gott  and  his  wife,  and  his 
son  Charles,  and  Math.  Bachilor,  at  their  desire,  were  dismissed  then 
from  hence  to  join  with  the  Church  there. 


1664.  At  a  meeting  of  the  Church  March  17. 

Freeborne  Sallo's,  daughter  of  bro.  Wolfe,  having  made  her  cofes- 
sion  and  renewing  her  covenant,  there  being  no  exception  against 
her,  she  was  admitted  to  partake  of  the  Lord's  Supper. 


58 

Christopher  Babbidge,  Mrs.  Woodcocke,  Margery  "Williams,  the 
■wife  of  Isaac  Williams,  and  Jonc  Pitman,  the  -wife  of  Tho.  Pitman, 
of  Marblehead,  having  been  propounded  the  usual  time,  there  being 
no  exception  against  them,  and  sufficient  testimony  for  their  con- 
versation, they  were  on  the  Lord's  day  following  admitted  unto 
membership  by  the  vote  of  the  Church. 


Elder  Brown's   Elder  Brown  upon  his  return   from  Virginia   this   Spring, 

dismission  ^tt  •  i.  .  i  t  -i  ^  , 

from  his  office,  finding  by  experience  his  occasions  such  as  he  could  not 
attend  the  office  of  an  Elder  with  that  constancy  and  expence  of  time 
that  the  work  of  it  did  require,  and  professing  a  need  of  attending 
his  calling  as  a  seaman,  wherein  he  was  to  be  much  absent  from  the 
Church,  he  desired  of  the  Church  that  they  would  dismiss  him  from 
his  office,  that  he  might  with  more  freedom  of  spirit,  attend  the  nec- 
essary duties  of  his  calling.  The  Church,  after  some  time  of  consid- 
ration,  consented  to  his  desire,  and  accordingly  on  the  5th  day  of  the 
4th  month,  he  was  dismissed  from  his  office. 


Reco^menX'-  -^  letter  of  rccommendation  was  read  unto  the  Church 
''°"-  from  a  Church  in  Weymouth,  wherein  William  Dounton 

and  his  wife,  and  Edward  Humber  were  recommended  unto  the  com- 
munion of  this  Church,  which  was  accepted  and  they  admitted  to 
communion  with  us  by  virtue  of  the  communion  of  Churches. 


''^'*  An  order  from  the  General  Court  was  read,  wherein  in  regard 
of  the  many  distractions  and  troubles  of  the  Colony,  and  the  afflicted 
state  of  the  people  of  God  in  other  places,  was  recommended  to  all 
the  Churches  of  this  Colony  the  15th  day  of  the  4th  month  as  a  day  of 
Humiliation  and  prayer ;  which  was  accordingly  on  the  day  appoint- 
ed. 

4;h  mo  19.  A.  letter  of  dismission  was  desired  by  Johanna  Town  and 
Margaret  Reddington  to  the  Church  at  Topsfield,  which  was  accord- 
ingly granted  by  the  Church  here  and  sent  unto  them. 


[Thus  far  we  have  given  Mr.  Higginson's  records  entire. 
Here  occurs  a  case  of  disciplinary  proceedings  against  a 


'      69 

member  of  the  Church  "  for  drunkenness,"  who,  having 
been  duly  dealt  with,  and  failing  to  reform,  was  finally 
excommunicated.  This  is  omitted,  as  other  cases  of  the 
kind  will  be  hereafter.] 


There  was  another  Fast  recommended  from  the  Greneral  Court  in 
regard  of  the  Lord's  frown  in  taking  away  much  of  the  fruits  of  the 
Fast,  earth,  and  in  sundry  other  signs  of  God's  displeasure  against  us  ; 
which  Avas  accordingly  observed  on  the  day  propounded,  viz  :  1  of 
7  month. 


Another  Fast  was  also  kept  on  the  l&th  of  Nov.  upon  the  same 
grounds,  for  the  same  ends  with  the  former. 


On  the  6th  of  9th  month  the  Church  was  acquainted  with  the  de- 
j^^^  sire  of  Mrs.  Lydia  Banks,  Avho  had  been  absent  from  the 
Banks.  Qhurch  22  years,  that  she  might  be  dismissed  to  a  Church  in 
London,  of  which  Mr.  Nye  is  pastor  ;  which  was  consented  to  by  the 
Church. 

Also  the  desire  of  our  honored  Governor  and  his  wife  was 

The  Gover- 
nor's dig-      made    known    to    the    Church  for   their    dismission   to   the 

Church  at  Boston,  which  was  accordingly  consented   to   by 

the  Church  and  sent  unto  them. 

Svnod's  prop-  About  the  Same  time  was  a  meeting  of  the  Church  for  the 
ositiong  read,  reading  of  the  Propositions  of  the  Synod  touching  Baptism 
and  consociation  of  churches  ;  at  the  end  of  which  the  Pastor  pro" 
ised  that  in  time  convenient  he  would  communicate  unto  the  breth- 
ren a  short  writing  as  a  help  for  the  practice  of  the  Synod's  prop- 
ositions. 


1665.  The  General  Court,  sitting  at  Boston,  finding  many  difficul- 
ties in  the  transaction  of  affairs  with  his  Majesty's  commissioners,  did 
send  abroad  a  writing  wherein  they  desired  all  the  Churches  and 
people  of  God  to  be  sensible  of  the  many  provoking  sins  that  are 
amongst  us,  as  also  the  many  signs  of  God's  displeasure  against  us, 


60 

and  that  all  would  apply  themselves  to  Humiliation  and  Reformation, 
and  to  cry  mightily  unto  God  that  he  would  be  reconciled  to  us  and 
that  in  particular  he  would  graciously  incline  his  Majesty's  heart  to 
favor  us.  Accordingly  they  recommended  the  22d  day  of  the  4th 
month  to  be  kept  as  a  general  day  of  Humiliation  and  prayer — 
which  was  observed  amongst  us  at  the  time  appointed,  as  in  other 
places. 


On  the  18th  day  of  the  5th  month,  beingthe  sacrament  day, 

Children  •'  '  o  J  ■> 

of  the  the  Pastor  preached  on  Acts  3:  25 — You  are  the  children  of 

Covenant. 

the  covenant  "which  God  made  with  your  fathers  ; — whence 
he  delivered  this  doctrine,  that  "  children  born  of  parents  in  cove- 
"nant,  they  are  children  of  the  covenant,  and  continue  so  to  be  until 
"  they  be  discovenanted  in  a  Avay  of  God." 

At  the  end  of  the  sermon  he  acquainted  the  Church  with 
eiaimins       tliQ,  dcsirc  of  four  of  the  children  of  the  covenant  born  and 

baptized  in  this  Church,  having  now  children  born  unto 
them,  desired  that  their  children  might  be  baptized.  The  parties 
themselves,  viz.  John  Massy,  John  Gidney,  Bartholmew  Gidney  and 
Sam.  Williams,  did  stand  forth  and  profess  their  willingness  to  own 
the  covenant  of  the  God  of  their  fathers,  and  did  modestly  claim  the 
right  of  their  children  unto  baptism,  and  desired  they  might  be  bap- 
tized. 

The  Pastoi's  '^'^^^  Pastor  professed  his  willingness  and  readiness  to  bap- 
Si)eech.  ^[^e  these  or  any  other  children  of  the  covenant  amongst 

us  according  to  his  office,  if  he  might  do  it  with  the  consent  of  the 
Church,  it  being  clear  to  him  to  be  his  duty,  and  that  he  apprehended 
it  as  one  of  the  great  sins  of  the  country  that  so  many  of  the  chil- 
dren of  the  covenant  were  unbaptized,  and  that  he  would  not  that  the 
sin  should  be  any  longer  at  his  door,  being  ready  to  do  his  duty  in 
that  respect.  He  also  did  bring  to  remembrance  that  this  mattter 
had  been  in  debate  at  times  in  this  Church  this  thirteen  years. 
That  in  the  year  "52  it  was  propounded  by  the  former  Teacher,  Mr. 
Norris,  as  a  question  to  be  agitated,  concerning  the  baptizing  of  mem- 
bers' children  and  their  children  upon  that  right,  which  was  in  several 
Church  meetings  debated  in  his  time,  when  it  was  agreed  that  the 
children  of  confederates  were  real  members.  And  if  he  had  not  had 
ground  to  believe  that  it  was  the  Church's  judgment  that  they  were 
real  members,  he  had  not  ventured  upon  taking  office  in  this  Church. 


Gl 

And  after  lie  was  in  office  it  was  brought  into  consideration  again  in 
several  Church  meetings,  when  these  two  things  were  agreed  upon 
and  voted  by  the  Church  : 

1.  That  the  children  of  members  born  in  the  Church,  or  received 
in  minority,  are  true  and  real  members  by  divine  institution. 

2.  That  their  membership  doth  not  cease  but  by  some  other  di- 
vine institution,  viz.  excommunication. 

A  ftcr  which  there  was  a  Synod,  the  result  whereof  was  published 
and  had  been  read  in  the  Church,  the  scope  of  which  was  to  show 
the  Scripture  grounds  of  the  doctrine  that  had  now  been  delivered, 
and  that  the  childran  of  such  are  to  be  baptized. 

The  Pastor  also  acquainted  the  Church  with  the  straight  he  was  in, 
many  of  the  children  of  the  covenant  claiming  baptism  for  their  chil- 
dren, which  he  knew  not  how  to  deny,  and  yet  with  respect  unto 
some  brethren  that  were  otherwise  minded  he  had  forborn  as  long  as 
he  could,  but  truly  he  did  not  see  how  he  should  be  able  to  hold  it 
long  except  he  might  have  liberty  to  act  in  a  peaceable  way  in  this 
matter  of  baptizing  the  children  of  the  covenant  according  to  his 
own  judgment,  and  according  to  the  Scriptures,  (Luke  12,  42,)  and 
though  it  was  to  be  desired  that  we  might  all  be  of  one  judgment  in 
this  matter,  yet  it  was  not  to  be  expected,  but  must  be  left  unto  God 
and  time,  we   forbearing  one   another   in  love,  as  Eph.  4:  2. 

After  some  agitation  the  issue  was:  It  was  put  to  vote — whether 
the  brethren  of  the  Church  did  consent  that  the  Pastor  should 

Vote  of  the  ,  j.    •       ai,* 

Church.  act  in  the  baptizing  of  the  children  of  the  covenant  m  this 
Church  in  a  peaceable  way  ;  which  was  consented  unto  by  the  vote 
of  the  Church  at  that  time. 


Qf  Accordingly  the  Sabbath  following,  viz  :  the  30th  day  of 
the  children  of  ^j^g  gt^^  month,  the  aforesaid  John    Massy,  John  Gidney, 

the  Covenant  -r-rx-n  •  t        •         i 

baptized.  Bartholmew  Gidney  and  Sam.  Williams,  having  been  pri- 

vately examined  by  the  Pastor,  did  publicly  profess  their  taking  hold 
of  the  covenant,  after  which  their  children  were  baptized,  and  the 
names  of  which  are  recorded  in  the  catalogue  of  the  children  baptized 
in  this  Church. 

On  the  20th  day  of  the  6th  month  Eliz.  Stone,  the  daughter  of  bro. 
Dixy,  after  private  examination    by  the  Pastor,  did  publicly  profess 


62 


her  taking  hold  of  the  covenant,  whereupon  her  four  chiklren  weris 
baptized,  the  names  of  which  are  also  recorded  in  the  catalogue  of 
children  baptized  in  this  Church. 


Curwithy         Mr.  Curwithy  and  his  daughter  Curtis,  and  our  bro.  and 

recommended.       •    ,         tt  •  /-,  i     •■  f 

Sister  Harvy,  removing  to  Southhold,  desired  letters  of 
recommendation  to  the  Church  there  ;  which  was  granted  by  the 
Church  and  accordingly  sent  with  them. 


At  a  meeting  of  the  Church,  Octob.  5. 
The  Pastor  did  then  also  acquaint  the  Church  with  the  writing  he 
fo/a'pui°^  had  formerly  mentioned  and  read  unto  them  as  a  help  to 
afterprirate  ^educe  the  doctrine  of  the  Synod  into  practice  ;  it  being  a 
Examination.  Direction  for  a  public  Profession  after  private  Examination 
by  the  Elders,  which  Direction  is  taken  out  of  the  Scripture,  and 
points  to  the  Faith  and  Covenant  contained  in  the  Scripture,  it  being 
the  same  for  substance  propounded  to  and  agreed  upon  by  the  Church 
of  Salem  in  their  first  beginning,  1629,  6t  of  the  6t  month:  it  being 
now  printed  any  that  desired  it  should  have  one  of  them  for  their 
use. 


[We  have  now  come  to  an  important  passage  in  these 
records  which  deserves  particular  attention.  It  is  on  the 
85th  page — the  page  referred  to  in  the  "  marginal  note  " 
to  the  covenant,  as  affording  evidence  that,  on  the  "  6th  of 
the  6th  month,  1629,  this  covenant  was  publicly  signed 
and  declared ;"  which  evidence  we  accordingly  fmd  in 
Mr.  Higginson's  commendation  of  the  "  Direction,  &c." — 
prepared  by  him  "  as  a  help  to  reduce  the  doctrine  of 
the  Synod  into  practice,"  in  relation  to  Baptism,"  it  being 
the  same  for  substance  as  propounded  to  and  agreed  upon 
by  the  Church  of  Salem  in  their  first  beginning,  1629,  6th 
of  6th  month." 

It  is  also  the  passage  in  which  it  has  recently  been  im- 


G3 

agined  that  Mr.  Higginson  referred  to  something  very  dif- 
ferent from  "  this  covenant " — nothing  less,  in  short,  thaa 
a  test  creed  or  articles  of  faith,  to  which  subscription  or 
assent  was  required,  in  order  to  church  communion.  And 
the  editors  of  the  new  edition  of  Morton's  New  England's 
Memorial,  published  by  the  Congregational  Board  of  Pub- 
lication, in  1855,  have  been  so  carried  away  by  this  novel 
theory,  as  to  set  forth,  in  an  appendix,*  the  covenant  and 
articles  contained  in  this  "  Direction,  &c."  thus  prepared 
in  1665,  as — "The  Articles  of  Faith,  and  Covenant  of 
1629  ;"  while  the  genuine  old  Covenant  to  which  Mr.  Hig- 
ginson had  always  been  understood  to  refer,  is  (all  but  a 
single  sentence)  transferred  for  its  origin,  from  1629  to 
1636.  Dr.  Felt,  too,  in  his  Ecclesiastical  History  of  New 
Englandf,  published  in  the  same  year,  appears  to  have 
been  carried  away  in  like  manner,  and  this  very  "  Direc- 
tion, &c." — printed  at  first  without  date — is  doubtless  the 
"  Pamphlet  printed  about  1660,"  (as  then  stated  by  him,) 
to  which  he  alludes  as  proof,  "  that  the  first  independent 
church  of  Salem  at  their  outset,  had  articles  of  faith." 

It  therefore  becomes  proper  to  apply  to  Mr.  Higginson 
himself  for  explanation  of  his  meaning  in  this  important 
passage.  Having  been  with  his  father  at  the  formation  of 
the  Church,  and  a  member  of  it  in  the  beginning,  he 
must  have  known  exactly  what  was  then  "propounded  to 
and  agreed  upon  by  the  Church  ; "  and  he  was  too  con- 
stantly appealed  to  for  many  years  as  the  living  oracle  on 
the  subject,  ever  to  have  forgotten  what  he  first  knew. 
Any  one  of  his  transactions  or  statements  respecting  it  is 
sufficient  to  clear  the  passage  from  all  possible  doubt  as  to 
its  meaning  on  this  point. 

Let  us  first  look  at  the  renewal  of  the  Covenant  which 

•p-  459.  tp.  116. 


64 

he  and  the  Church  had  then  just  accomplished,  and  con- 
sider for  a  moment  the  material  circumstances  attending  it. 
Upon  the  settlement  of  Hugh  Peters,  the  Church  Cove- 
nant had  been  renewed,  as  we  have  seen,  with  a  preamble 
identifying  it  as  "that  Church  Covenant"  to  which  the 
Church  was  bound  "at  their  first  beginning."  It  was  this 
identical  Covenant,  with  this  preamble  at  its  head,  which 
Mr.  Higginson  and  the  Church  now  renewed ;  and  he  ad- 
ded with  his  own  hand  the  clause  against  the  Quakers' 
doctrine,  which  the  Church  had  voted,  evidently  with  the 
same  pen  and  ink  with  which  he  recorded  the  vote — as 
may  still  be  seen  by  inspection  of  both  in  the  present  old 
Church  Book.  Thus  we  have  his  solemn  recognition  of 
the  Covenant  and  the  fact  stated  in  the  preamble,  that  it 
was  the  Covenant  to  which  this  Church  was  bound  "  at 
their  first  beginning."  It  is  worthy  of  remark,  that  Mr. 
Higginson  adopts  the  peculiar  expression  used  in  the  pre- 
amble— "first  beginning" — as  if  to  fix  the  certainty  of 
his  reference  to  the  same. 

Next  let  us  look  at  the  account  of  the  foundation  of 
the  First  Church,  contained  in  Morton's  New  England's 
Memorial,  furnished,  doubtless,  by  Mr.  Higginson,  soon  after 
this  time,  (1665,)  as  the  Memorial  was  first  published  in 
1669.  A  single  sentence  from  that  account,  which  is 
marked  by  some  striking  expressions,  here  used  by  Mr.  Hig- 
ginson, sufficiently  illustrates  his  meaning  in  the  passage 
of  his  records  before  us,  and  at  the  same  time  represents 
the  exalted  Scriptural  character  of  the  document  first 
"propounded  to  and  agreed  upon  by  the  Church," — the 
very  "confession  of  faith  and  covenant"  drawn  up  by  his 
father,  "  in  Scripture  language."  The  sentence  is  as  fol- 
lows : — "The  confession  of  faith  and  covenant,  foremen- 
tioned,  was  acknowledged  only  as  a  direction,  pointing  un- 


65 

to  that  fliitb  and  covenant  contained  in  the  holy  Scripture, 
and  therefore  no  man  was  confined  unto  that  form  of 
words,  but  only  to  the  substance;  end  and  scope  of  the 
matter  contained  therein."-^'- 

Mr.  Higginson's  statements  on  this  subject,  in  the  Mag- 
nalia — statements  expressly  approved  as  true,  if  not  ex- 
pressly made  by  him — afford  evidence  alike  clear  and  sat- 
ist^xctory,  in  regard  to  the  point  in  question.  In  the  ac- 
count of  his  father's  life,  contained  in  the  Magnalin,  after 
stating  the  arrival  at  Salem  of  Mr.  Francis  Iligginson 
Avith  Mr.  SkeltoU;  in  June,  1629,  "their  laying  before  the 
chief  of  the  pe<iple  their  desires  and  their  designs  of  set- 
tling a  reformed  congregation,"  &c.,  and  the  consequent 
appointment  of  "a  day  in  the  following  August  for  it;" 
the  writer  adds:  "In  order  hereunto  Mr.  Iligginson  drew 
up  a  confession  of  faith,  with  a  Scriptural  representation 
of  the  c(  venant  of  grace  ap[  lied  unto  their  present  pur- 
pose, whereof  thirty  copies  were  taken  for  the  thirty  per- 
sons which  were  to  begin  the  work  of  gathering  the 
Church.  Ihe  day  was  kept  as  a  Fast ;  wherein,  after  the 
prayers  and  sermons  of  the  two  ministers,  these  thirty 
persons  did  solemnly  and  severally  profess  their  consent 
unto  the  Confession  and  Covenant  then  read  unto  them. "f 
Now  the  "Confession  and  Covenant"  here  described,  is 
certainly  the  same  that  was  "propounded  to  and  agreed 
upon  by  the  Church  of  Salem  in  their  first  beginning ;  " 
the  very  "Covenant  whereto  these  Christians  engaged 
themselves,"  as  ah'eady  shown,;];  which  was  about  seven 
years  after  solemnly  renewed  among  them;"  viz.,  upon 
the  settlement  of  Hugh  Peters,  in  1636,  who  prefixed  the 
Preamble  ;  which  was  again  renewed  iti  1660,  when  Mr. 
Iligginson   added  the   Postscript,   and   which,  under  his 

*See  ante,  p.  3.  -j-^Magnal.  iii.  7i,  fol.  ed.  |Aute,  p.  5. 

9 


66 

sanction,  Avas  recorded  at  length  in  the  Magnalia,  without 
preamble  or  postscript, — the  venerated  "Instrument"  it- 
self, adopted  at  "  The  Nativity  of  the  First  Church  in  the 
Massachusetts  Colony." 

Thus  over  and  over  again  did  the  Rev.  John  Iligginson 
identify  the  venerable  old  Covenant  of  the  First  Church 
as  what  was  "propounded  to  and  agreed  upon  by  the 
Church  of  Salem,  in  their  first  beginning,  1G29,  Cth  of 
the   6th  month-" 

Mr.  Higginson,  as  will  be  remembered,  upon  his  first 
reading  to  the  Church  the  Propositions  of  the  Synod 
touching  Baptism,  &c.,  "promised  that  in  time  convenient 
he  would  communicate  to  the  brethren  a  short  writing,  as 
ahelp,  &c."  The  records  show  how  earnestly  besought 
to  carry  out  to  the  fullest  extent  the  "doctrine  of  the  Sy- 
nod" on  this  subject,  and  what  opposition  to  his  views  he 
had  to  encounter  from  some  of  the  brethren.  It  was  nec- 
essary for  his  purpose  that  he  should  present  the  "short 
writing,"  he  had  promised,  in  a  form  and  phraseology  dif- 
ferent from  the  first  Covenant,  and  it  was  natural  that  he 
should  commend  it  as  "  the  same  for  substance," — esteem- 
ing both,  undoubtedly,  as  partaking  alike  the  substance 
of  vital  Christianit3^  But  he  did  not  submit  it  to  the 
brethren  for  their  adoption,  or  even  approval.  They,  in 
fact,  took  no  vote  or  order  respecting  it.  This  "new  Di- 
rection," was  not  "issued  by  the  First  Church;"  nor  does 
it. appear  ever  to  have  been  used  by  them  in  the  admission 
of  members  to  their  communion.  It  seems  to  have  been 
designed  for  the  Pastor's  own  accommodation  in  matters 
pertaining  to  his^ofiice,  as  well  as  for  the  "help"  of  those 
who  might  wish  to  avail  themselves  of  it,  in  order  to  Bap- 
tism and  the  "Ilalf-way  Covenant;"  and  "children  of  the 
Covenant,"  perhaps,  after  examination  by  the  Pastor.] 


67 

B.  GMney  Bartholmew  Gidney  propounded  his  desire  of  partaking  of 
rheLordV"  ^^^^  Lord's  Supper,  saying  he  had  submitted  unto  exam. 
Supper.  Qf  (-jjg  Pastor,  and  publicly  professed  his  faith  and  owning 

of  the  covenant,  he  saw  not  that  anything  more  was  required  of  him 
from  Scripture.  This  being  considered  of  and  spoken  to  by  the  Pas- 
tor and  several  brethren,  it  was  in  the  issue  consented  unto  with  re- 
spect to  himself,  though  with  respect  unto  others  it  was  left  unto  fur- 
ther consideration. 

jjj.^  Also  Mrs.  Sherman,  the  daughter  of  Mr.  Johnson,  (our  brother) 

Sherman,  living  at  Bostou,  but  belonging  to  this  Church,  being  here 
she  submitted  to  the  examination  of  the  Pastor  and  publicly  professed 
her  asseiit  to  the  doctrine  of  faith,  and  her  consent  to  the  covenant, 
and  her  subjection  to  discipline,  and  so  had  her  child  baptized; 
and  staying  here  to  Lord's  day  after,  she  having  been  with  the  Pas- 
tor the  day  before,  who  examining  of  her  declared  unto  the  Church 
that  he  did  apprehend  her  as  able  to  examine  herself  and  discern  the 
Lord's  body  ;  and  so  she  was  permitted  to  partake  of  the  Lord's  Sup- 
per.* 


Ttwnk'^-  "^'^^  General  Court,  considering  the  mercies  of  the  last  summer 
giviug.  j]^  giving  seasonable  rain  when  there  were  fears  of  a  drought,  and 
diverting  a  squadron  of  Dutch  ships  that  threatened  to  invade  our  coasts, 
together  with  our  peace  and  liberties  yet  continued,  they  appointed  the 
8th  day  of  November  to  be  kept  as  a  solemn  day  of  Thanksgiving. 
Also  considering  divers  causes  of  Humiliation  among  ourselves,  and 
Fast,  the  sad  condition  of  the  people  of  God  in  other  parts,  especial- 
ly the  severe  hand  of  God  in  the  pestilence  raging  in  London,  &c., 
did  appoint  Nov.  22,  to  be  kept  as  a  solemn  day  of  Humiliation ; 
both  of  which  days  were  observed  at  the  time  appointed. 


At  a  Church  meeting  4th  of  11th  month. 
Kfim.  Gale       Edmond  Gale,  Henry  West,  and  Elizabeth  West  his  wife,  and 
Ki'  West'         Thomas  West,  being  non-members,  having  stood  propound- 
Tho.  West,      g(j   ^  month,  and  no   exception   against   them,  they  made 

admitted  to  '  r  o  ^  j 

membership,    tj^gj^  confession,  and  were  on  the  Lord's  day  following  re- 

*  Here  we  find  the  following  marginal  note  in  the  hand-writing  of  Rev.  S.  Fisk:— 
Such  as  had  renewed  their  baptismal  engagements,  claimed  their  right  to  the  Lord  a 
Table,  and  by  the  Pastor  were  admitted  without  requiring  anything  farther  of  them. 


68 

ceived  unto  membership  with  this  Church  by  the  vote  of  the  Church, 
and  by  their  own  entering  into  covenant, 

II.  Brown,  Also  at  the  same  time  Mrs.  Hanna  Brown.  Love  Stevens, 

Love  Stevens,         tiat  itit  h  i>,i 

J.  Massy,  .lolui   Massy,  and  John  IngorsoU  were  presented  to  the 

as  ciuMren'of  Church,  as  chil  Iren  of  the  covenant,  such  as  liad  been 
I'lmt't'^rto'tha  either  born  in  the  Church  or  received  with  their  parents 
L  .i-a's  fuppcr.  in  their  minority:  and  such  having  been  formerly  at 
several  timps  owned  as  members  of  the  Church  The  Pastor  ex- 
pressed that  after  his  examinntion  of  them  he  did  approve  of  them  as 
able  to  examine  themselves  and  discern  the  Lord's  bo.ly,  and  that 
they  being  not  under  any  Church  censure,  he  kn^'\vnot  of  any  Church 
bar,  according  to  the  Scripture,  that  might  hinder  them  from  partak- 
ing of  the  Lord's  Supper.  Several  of  the  bre'hren  did  speak  for  it  ; 
>  only  two  of  tae  brethren  who  were  absent  the  former  Church  meeting 
•when  the  same  thing  had  been  considered  consented  to,  and  prac- 
tised in  the  case  of  Bartholmew  Gidney ;  they  peaceably  expressed 
their  dissent,  and  that  they  would  not  oppose.  The  weather  being 
cold,  and  having  been  long  together,  the  Pastor  propounded  to  them 
the  substance  of  the  doctrine  of  faith  and  covenant  which  God  had 
made  with  their  fathers,  and  the  covenant  duties  they  were  engaged 
in  in  the  Church;  which  they  all  professed  their  consent  unto,  and  so 
they  had  their  liberty  to  partake  of  the  Lord's  Supper. 


The  Council  of  this  jurisdiction,  held  at  Boston  on  the  loth  of  the  1st 
month,  appointed  the  5th  day  of  the  2d  month  to  be  kept  as  a  day  of 
Fast,  solemn  Humiliation  and  prayer,  in  consideration  of  the  provok- 
ing sins  amongst  us  and  the  tokens  of  God's  displeasure  against  us  '• 
also  considering  the  sins,  calamities  and  sufferings  of  the  people  of 
God  in  other  parts,  and  expecting  that  many  of  God's  great  works 
and  gracious  promises  are  not  far  off  from  accomplishment,  as  the 
conversion  of  God's  ancient  people,  and  the  destruction  of  antichrist, 
&c.     This  day  was  accordingly  observed  at  the  time  appointed. 


1G66.  On  the  27th  of  the  3d  m.  being  the  Lord's  day,  a  widting 
was  read,  subscribed  by  six  hands,  wherein  some  brethren,  living  at 
The  Farmers'  ^'^^  Farms,  did  acquaint  the  rest  of  the  Church  and  people 
propusidon.  living  at  the  town,  that  by  reason  of  their  distance  from 
the  meeting-house,  they  found  many  inconveniences,  that  they  and 
their  families  could  not  so  comfortably  attend  the  Church  assembly  for 


69 

the  worship  of  Go;l  on  the  Lord's  day  as  they  desired  ;  and  therefore 
made  a  motion  to  the  rest,  that  cither  they  would  help  them  to  a 
minister,  or  leave  them  to  their  liberty  to  procure  one  themselves. 
This  proposition  was  left  unto  consideration. 


At  a  Church  mcetiiig,  23d  of  .5th  month. 
M.-^lM!\"o.t,        J"l'»^  Maskall,    Mrs.    Endecot  and  Sara    Hcnly,  of  Mar- 
reclPved  to  m''m-    ^I'-'lx^ad,  being  non-members,    having  stood  propounded 
bei-siup.  ^  month's    time,    did    now   make  their   profession,    and 

had  good  testimony  for  their  conversation,  they  were  on  the  Lord's 
day  following  received  unto  membership  with  this  Church,  by  the  vote 
of  the  Church,  and  by  their  own  entering  into  the  covenant  of  the 
Church. 

10  of  the  children  ^'^^^^  ^^  ^^^^  Same  time  Thomas  Giggles,  Mrs.  Anne  Gar- 
of  ve  covemujt  (]i,-,pi.^  Tyfrs.  Elizabeth  Grafton,  Mary  Swasy,  Lydia  Pit- 
Lord's  Supper.  j-^an,  Mary  Herick,  Lydia  Herick,  Hanna  Woodbery, 
Elizabeth  Patch,  and  Mary  Looms,  who  had  been  either  born  or  bap- 
tized in  the  Church,  or  received  with  their  parents  in  minority,  were 
presented  before  the  Church  :  The  Pastor  expressing  that  after  ex- 
amination of  them  he  did  approve  of  them  as  able  to  examine  them- 
selves and  discern  the  Lord's  body,  and  that  they  being  not  under 
any  church  censure  he  knew  not  of  any  Church  bar  to  hinder  them  from 
partaking  of  the  Lord's  Supper.  After  some  speeches  of  some  of  the 
brethren,  they  expressing  their  assent  and  consent  to  the  confession 
of  faith  and  Covenant  read  unto  them,  they  had  their  liberty  to  par- 
take of  the  Lord's  Supper  as  other  children  of  the  Covenant  formerly. 

Farmers'  prop-   There  was  iomo  consideration  of  the  Farmers'  motion  for 

osition  con- 
sidered, another  minister,    but  another  writing  being  at  this  time 

propounded  by  five  of  the  near  neighbors  and  brethren  thereabouts 
desiring  that  they  might  not  be  engaged  in  that  design,  it  did  not  ap- 
pear they  had  a  competent  number,  also  (by  such  of  the  brethren 
as  spake)  it  was  thought  not  to  be  at  present  seasonable  to  prosecute 
such  a  matter.  Also  that  the  agitation  of  some  things  that  did 
concern  it  was  more  proper  to  a  town  meeting. 


At  a  Church  meeting,  6th  of  November. 
Cchiiirenof       Mr.  Zerub.    Endecot,    Mr.  James   Brown,   Mr.   Jonathan 
adrakJ'dTthe   Corwin,  Hauna   Gidney,  the   wife  of  Earth.  Gidney,  Re- 
Lord-3  Supper,    ^g^.^,^  Putman,  the  wife  of  John  Putman  and  Eliz.  Hoi- 


70    _ 

linwood,  the  wife  of  Richard  Hollinwood,  were  presented  before  the 
Church,  the  Pastor  expressed  himself  that  after  examination  he  ap- 
proved of  them  as  able  to  examine  themselves  and  discern  the  Lord's 
body,  they  professing  their  consent  to  the  Confession  of  Faith  and 
Covenant  read  unto  them,  they  had  their  liberty  to  partake  of  the 
Lord's  Suppar,  as  other  children  of  the  Covenant  formerly. 

Concerning  the  -^^  ^^^  same  time  the  Pastor  gave  notice  of  the  desire 
der'chiiiheii  ^'"  °^  divers  of  the  members  of  the  Church  to  have  their 
Foo'te^s, ^n 'an-  elder  as  wcll  as  their  younger  children  baptized:  he  did 
boo"  Nov'^^'M  ^^'^^  bring  to  remembrance  what  was  recorded  concern- 
*^^'^-  ing  this  case   in  the  other   church-book,  namely,    in  the 

case  of  the  eight  children  of  Pasca  Foote,  Nov.  28,  1652,  that  it  was 
agreed  upon  then  that  the  elder  children  should  resort  to  the  Elders 
and  give  some  account  of  their  faith,  and  that  no  more  should  be  done 
in  that  matter.  After  which,  on  the  6th  of  the  12th  month,  the 
aforesaid  eight  children  were  all  haptized  hi/  3£r.  Norris,  the  Teacher 
of  this  Church.  The  present  Pastor  expressed  himself  to  concur 
with  the  judgment  of  the  Church  and  their  former  Teacher  in  this 
matter.  And  further  said  that  he  looked  upon  those  two  grounds  to 
be  taken  together  with  respect  to  the  children  of  members  grown  up. 

1.  That  they  were  the  seed  of   confederates,   ace.   to   Gen.,  17,   7. 

2.  That  they  were  sons  and  daughters  that  had  knowledge,  and  und: 
ace.  to  Neh.  10.  Accordingly  he  desired  that  such  as  had  children 
unbaptized  that  were  grown  or  growing  up  to  years  of  discretion,  that 
they  would  first  bring  them  to  him  to  be  examined ;  if  upon  due  in- 
quiry he  found  them  neither  ignorant  nor  scandalous,  but  such  as 
according  to  their  capacity  did  understandingly  desire  baptism,  he 
was  ready  then  to  baptize  their  elder  as  well  as  their  younger  chil- 
dren. Divers  of  the  brethren  did  also  speak  for  the  encouragement 
of  the  Pastor  in  baptizing  of  such  children  in  such  a  way. 


On  9th  Nov.,  there  was  observed  a  public  day  of  Thanksgiving 
p^^^j  according  to   the  Court's  order,  with  respect    unto  the 

Thanksgiving,     niercies    of  the    year  and    continuance   of  our  peace,  in 
such  a  troublesome  time. 

On  the  22d  of  Nov.,  there  was  also  observed  a  day  of  Humiliation 
yast.     and   prayer  (according  to   the  Court's  order)  to  humble  our- 


.      71 

selves  under  the  man)-  signs  of  God's  displeasure  against  us,  and  to 
make  supplication  for  his  mercy  and  the  continuance  of  our  blessings 
as  hitherto. 


bretlTrenon  "^^^^^  winter  was  a  motion  made  by  the  brethren  on 
Bass  luver.  g-^ss  River  to  the  rest  of  the  Church  here  at  the  town, 
that  they  might  have  their  consent  to  be  a  Church  by  themselves, 
and  to  have  Mr.  Hale  for  their  Pastor,  which  was  left  unto  consid- 
eration. And  the  last  of  the  12th  month,  by  the  consent  of  the 
brethren  both  on  that  side  the  River  and  here  at  the  town  was  pub- 
licly observed  as  a  day  of  solemn  Fasting  and  prayer  to  seek  unto  God 
for  his  direction  and  presence  in  such  a  weighty  matter. 

Fast.  Also  in  the  2d  month  another  public  day  of  Humiliation  and 
prayer  was  observed  by  order  from  the  Court  of  Magistrates,  as  a 
means  of  our  farther  humiliation  under  the  signs  of  God's  displeasure 
against  the  English  nation,  and  in  particular  the  burning  of  London, 
together  with  some  lesser  judgments  of  God  amongst  ourselves,  as  the 
small  pox  in  the  Bay,  and  the  many  dangers  we  were  exposed  unto  ; 
and  to  seek  the  Lord's  mercy  for  the  English  nation,  and  unto  our- 
selves here  in  this  wilderness. 


1667.     At  a  Church  meeting,  4th  of  5th  month. 
Sohiidrenof    j^j^j^  Gidney,  Sam.  Archer,  jun.,  Jo.  Peas,  Martha  Barten 

the  Covenant  •'  '  j  ^  ■  ■>  , 

admuted  to     Martha  Foster,  were  presented  before  the  Church,  the  Pas- 

the  Lord's  ^ 

Supper.  tor  expressed  himself  that  after  examination  he  approved 

of  them  as  able  to  examine  themselves,  and  discern  the  Lord's  body, 
they  professing  their  consent  to  the  Confession  of  Faith  and  Covenant 
read  unto  them,  they  had  their  liberty  to  partake  of  the  Lord's  Sup- 
per, as  other  children  of  the  Covenant  formerly. 

3  admitted  to  Groodie  Guppa,  Eliz.  Clifford,  Mary  Merit,  being  non- 
membership.  members,  having  been  propounded  a  month,  and  no  ex- 
ception against  them,  they  made  their  confession  and  were  on  the 
Lord's  day  following  received  unto  membership  by  the  vote  of  the 
Church,  and  by  their  own  entering  into  Covenant. 

Susanna  Walker  at  her  desire  was  dismissed  to  the  Church  of  Boa- 
ton. 


>70 
I  '^ 

hlSeS'on  The  Pastor  acquainted  the  Church  with  two  cases.  The 
of  s.  Starr.  ^j^g  wherein  it  was  desired  by  sister  Hollinwood  that  her 

dauf^hter  Starr's  children  mifjht  be  baptized,  their  mother  though 
dead,  yet  being  in  nnnority  when  she  was  received  into  the  Ciiurch, 
and  there  being  giod  testimony  of  her  hopeful  godliness,  the  Q.  was, 
why  might  not  her  children  be  baptized  according  to  the  6  prop,  of 
the  Synod,  which  was  read  and  left  unto  consideration. 

The  other  about  baptizing  adopted  chihlren.  Mary  Hodges,  con- 
Ahout  haptiz-  ccrning  whom  there  were  many  that  would  testify  her 
children.  eminent  godliness,    and   was   in  the    way  to  join  to  the 

Church  herself,  yet  dying  before  her  joining  to  the  Church,  she  did  on 
her  deatli  bed  give  her  little  child  to  sister  Root,  wdio  with  her  hus- 
band's consent  took  it  for  her  own  cliild,  and  did  solemnly,  own  it 
before  the  Church,  desiring  if  it  might  be  according  to  rule,  that  the 
child  might  be  baptized.  The  Pastor  propounded  and  read  several 
passages  out  of  Mr.  Cotton's  Way  of  the  Churches.  Mr.  Shepard's 
Church  membership  of  Children,  and  the  j^  nswer  to  the  21st  Qu. 
tending  to  favor  the  baptism  of  Adopted  Children.  Roth  which  be- 
ing new  cases  and  not  within  the  compass  of  that  consent  which  the 
Pastor  had  by  the  Church's  vote  for  baptizing  the  children  of  the 
Covenant  in  this  Church  in  the  year  '65,  he  did  therefore  propound 
and  leave  these  cases  to  consideration  against  some  other  time. 


...    .    .  The  Pastor  having  formerly  propounded  and  given   rea- 

LiVierty  tn  use  p,  j    t        I  o 

the  Bay  psiiim       g^^g  fg^  the   usc  of  the    Bay  psalm    books  in   regard  of 

bixik.  tfi.u'ether  •'    ^  '^ 

with  Aiusworth.  the  difficulty  of  the  tunes,  and  that  we  coi. Id  not  sing 
them  so  well  as  formerly,  and  that  there  was  a  singularity  in  ou^ 
using  Ainsworth's  tunes,  but  especially  because  we  had  not  the  lib- 
erty of  singing  all  the  Scripture  psalms  according  to  3  Col.,  16 — 
he  did  now  again  propound  the  same  ;  and  after  several  bretliren  had 
spoken,  there  was  at  last  a  unanimous  consent  with  respect  to  the 
last  reason  mentioned,  that  the  Bay  psalm  book  should  be  made  use 
of  together  with  Ainsworth's  to  supply  the  *  *  '^  [several  words 
illegible.] 


1667.     The  motion  and  desire  of  the  brethren  and  sis- 
iu^^A'     u,       ters  on  Bass  River  side  to  be  a  Church  of  themselves,  hav- 

Ihe  Church's  ' 


consent  to  the      [j^^cy  bccii  left  uiito  Consideration  for  a  ^ood  space  of  time, 

brethren  on  <-' 

Bass  lUver side,   .^yas  now  again  renewed,  and  a  writing?  read  which  is  as 

to  be  a  Church  ®  ^ 

of  themselves.       foUoweth: 

We  whose  names  are  under  written,  the  brethren  and  sisters  on 
Bass  River  side,  do  present  our  desires  to  the  rest  of  the  Church  of 
Salem,  that  with  their  consent  we  and  our  children  may  be  a  Church 
of  ourselves ;  which  we  also  present  unto  Mr.  Hale,  desiring  him  to 
join  with  us  and  to  be  our  Pastor,  with  the  approbation  of  the  rest  of 
the  Church.     Subscribed  : 


Roger  Conant. 
Tho.  Lothrop 

and  his  wife. 
"W.  Dodge 

and  his  wife. 
R.  Dodge,  sen.,  and 

his  wife. 
H.  Woodbery  and 

his  wife. 
W.  Dixey  and 

his  wife. 
Jo.  Stone,  sen. 
Robt.  Morgan. 
Hugh  "Woodbery 

and  his  wife. 
Sam.  Corning  and 

his  wife. 
Jo.  Hill  and 

his  wife. 
Exercise  Conant. 
Edw.  Bishop. 
Rich.  Brackenbury 

and  his  wife. 
Jo.  Black,  sen. 
W.  Woodbery,  sen. 
Nicholas  Patch. 


14  in  all. 


Josiah  Roots. 
John  Dodge. 
Hanna  Woodbery. 
Mary  Dodge. 
Lydia  Herick. 
H.  Herick  and 

his  wife. 
Lot  Conant. 
Mary  Herick. 
Eliz.  Woodbery. 
Eliz.  Haskol. 
Ralph  Elian. 
Peter  Wolfe  and 

his  wife. 
Freeborn  Black. 
An.  Woodbery,  the 

wife  of  N.  Woodb. 
Mary  Lovet. 
Eliz.  Patch. 
H.  Sallos. 
Goodie  Biose. 
Lydia  Herick. 
Wido  Woodbei-y. 
An.  Baker. 
Sara  Leech. 


Such  as  are  members 
yet  not  in  full  com- 
munion desire  to  he 
dismissed  with  their 
parents: 

Peter  Woodbery. 

Jo.  Dodge. 

Jo.  Black. 

Sam.  Corning. 

Nath.  Howard. 

Humph.  Woodbery. 

Sus.  Woodbery. 

Jo.  Woodbery. 

H.  Woodbery. 

W.  Dodge. 

H.  Rayment. 

Sara  Conant. 

H.  Herick. 

Ephr.  Herick. 

Jo.  Herick. 

Eliz.  Herick. 

Ab.  Stone. 

Eliz.  Howard. 

Jos.  Roots. 
Tho.  Woodbery. 

Jos.  Lovet. 

Bethia  Lovet. 

Rem.  Stone. 

Eliz.  Howard. 


This  writing  being  read  together  with  the  names  subscribed,  th.ere' 

10 


74 

was  a  unanimous  consent  of  tlie  brethren  present  unto  tlieir  desire, 
only  it  was  left  to  the  Sacrament  day  after,  when,  in  the  fullest 
Church  assembly,  the  consent  of  the  rest  of  the  Church  was  signi- 
fied by  their  vote  in  lifting  up  their  hands.  And  so  they  have  their 
liberty  to  be  a  Church  by  themselves,  only  they  continue  members 
here  until  their  being  a  Church.  The  Lord  grant  his  gracious  pres- 
ence Avitli  them. 

COTeDant"mi  C)n  tlie  9th  of  Sept.  these  brethren  of  the  Church  gave 
Mr' HaiTas^  US  notice  that  they  intended  (if  the  Lord  please)  to  join 
their  Pastor.  in  Church  fellowship  together  on  the  20th  day  of  the 
same  month,  desiring  the  presence  of  the  Church  here  either  by  our- 
selves or  messengers.  In  regard  of  our  nearness  and  that  they  are 
a  Church  issuing  out  of  ourselves,  it  was  thought  meet  for  as  many 
to  be  present  as  could.  So  when  the  day  came,  divers  of  the  breth- 
ren were  present,  as  also  the  messengers  of  the  Churches  of  Ipswich 
and  Wenham.  Mr.  Hale  propounded  and  read  a  Confession  of  Faith 
and  Covenant,  which  they  had  often  considered  of  among  themselves, 
and  did  then  (all  that  had  been  in  full  communion  in  tlie  Church  of 
Salem)  express  their  consent  unto  that  Confession  and  Covenant,  and 
so  were  owned  as  a  distinct  Church  of  themselves,  by  the  messengers 
of  the  Churches  present ;  and  the  brethren  of  that  Church  desiring 
of  it  the  Pastor  of  this  Church  was  helpful  to  them  in  the  transac- 
tion of  the  business  of  the  ordination  of  Mr.  Hale  as  Pastor  of  the 
Church. 


1668.  On  the  25th  day  of  the  1st  month  at  the  time  of  the  Sacra- 
ment of  the  Lord's  Supper  were  read  letters  of  dismission  from  the 
Church  of  Boston  in  the  behalf  of  Joseph  Phipeny  and  Dorcas  his 
wife,  they  having  lived  some  considerable  time  here ;  they  were  ac- 
cepted by  the  vote  of  the  Church  imto  membership  in  this  Church, 
and  so  they  entered  into  covenant  with  this  Church. 

There  was  an  order  read  from  the  Governor  and  Council  for  the 
Fast  observation  of  a  public  solemn  day  of  Humiliation  and  prayer 
on  the  26th  day  of  March  with  relation  to  the  great  concernments  of 
the  Churches  and  people  of  God  here,  and  also  in  our  native  land  and 
other  parts  of  the  world;  which  was  accordingly  observed. 


On  the  29tli  clay  Mr.  Hale's  motion  concerning  the  dismission  of 
some  other  of  the  children  of  the  Church  that  had  not  been  formerly 
mentioned,  was  considered ;  and  the  answer  returned  Avas,  viz: — 
That  it  was  intended  to  dismiss  all  the  children  at  once  and  together 
with  their  parents  that  had  been  members  here,  so  that  there  needed 
not  a  particular  dismission  of  any  of  them, 

Jo.  Hathorne,  examined  by  the  Pastor,  at  his  earnest  desire  was 
admitted  to  the  Lord's  Supper  on  a  Sacrament  day,  upon  his  solemn 
owning  the  covenant  of  God  before  the  Church. 


The  General  Court  in  the  8tli  month  having  not  appointed  any 
Fast.  public  days  of  Thanksgiving  or  Fasting  and  prayer  as  former- 
ly, it  was  propounded  by  the  Pastor  for  us  to  keep  a  public  day  of 
Humiliation  and  prayer,  particularly  with  respect  unto  the  reasons  in 
common  with  others,  as  with  respect  unto  the  afflicted  state  of  the 
Church  of  God  abraad,  the  many  difficulties  in  carrying  on  the  work 
of  God  in  Church  and  Court,  and  the  death  of  so  many  ministers 
amongst  us  of  late  ;  particularly  with  respect  unto  some  reasons  more 
proper  to  ourselves,  as  the  late  breaking  out  of  sin  and  profaneness 
amongst  us,  and  the  sad  appearance  of  divisions  amongst  us;  that 
we  might  seek  to  God  that  he  would  heal  our  spirits  and  give  us 
peace.  This  motion  was  in  the  issue  agreed  unto  by  the  brethren  of 
the  Church  ;   and  the  day  was  kept  by  us  on  the  23d  of  Dec. 


Also  with  respect  unto  the  mercies  of  the  year  past,  and  the  con- 
stancy of  God's  goodness  to  us  here,  with  continuance  of 
ThaDkggmng.;  Q^r  peace,  and  the  news  of  peace  in  England  ;  and  that 
liberty  is  granted  to  the  .people  of  God  in  England  in  such  a  meas- 
ure, it  was  considered  and  agreed  on  to  keep  a  day  of  Thanksgiving 
afterward;  which  was  accordingly  done  on  the  14th  day  of  the  11th 
month. 


1669.     In  the  beginning  of  the  first  month    on  the  Sabbath  an  or- 

der  from   the  Governor  and  Council  was  read,  Avherein   they  recom- 

„   ,  mended    to  all  the  Churches   in  this  Colony  to  keep  the 

Fast  "" 

March  25.  25th  day  of  the  month  in  public  Fasting  and  prayer,  in 


76 

the  sense  of  the  many  provoking  evils  amongst  us,  and  the  many  to- 
kens of  God's  displeasure  against  us,  and  the  uncomfortable  breaches 
in  sundry  places,  the  present  low  estate  of  the  Churches  abroad  : 
Stirring  us  up  to  seek  to  the  Lord  for  mercy  in  these  regards;  whiili 
day  was  accordingly  observed  here  at  the  time  appointed. 


On  the  3d  of  the  2d  month  was  read  a  letter  from  the  dissenting 
brethren  at  Boston,  sent  unto  this  Church,  wherein  they  expressed 
brethScase  *^-^^  ^'^^  ^'^^^^^  ^"d  advice  of  the  Council  called  by  the 
at  Boston.  Elder  and  brethren  the  last   summer,  Avas   to  grant  them 

an  amicable  dismission,  in  order  to  the  propagation  of  another  church  ; 
this  advice  they  had  attended,  having  several  times  moved  for  a  dis- 
mission, but  in  vain.  Therefore  they  made  this  address  to  sundry 
other  Churches,  as  their  only  next  refuge  left  them  by  Christ  in  his 
word ;  professing  their  firmness  to  the  government,  according  to  the 
_.  .  patent,  and  that  they  are  not  for  any  other  way  of  church  order, 
letter.  than  that  solemnly  declared  from  the  Scriptures,  in  the  Plat- 
form of  Discipline,  and  the  last  Synod  about  the  subject  of  Baptism 
and  consociation  of  Churches,  desiring  ever  to  maintain  brotherly 
love  and  communion  with  the  Church  they  desired  to  be  dismissed 
from  as  also  with  the  rest  of  the  Churches.  They  did  humbly  again 
and  again  desire  us,  in  the  bowels  of  Jesus  Christ  request  and  desire 
us,  not  to  receive  sinister  reports  against  them,  but  to  send  the  Elder 
and  messengers  of  oi;r  Church  to  meet  with  others  in  council  at  Bos- 
ton upon  the  13th  of  April,  to  consider,  consult,  and  give  their  help- 
ful advice  in  their  labouring  case. 


After  the  reading  of  this  letter  it  was  desired  to  defer  the  issue 
till  the  Lord's  day  after,  till  it  might  be  known  from  the  Elders  of 
Boston  Church  whether  the  Church  there  consented  to  such  a  coun- 
ca^/'pwc'e^"^  ^^^'  °^'  would  givc  them  a  meeting  :  which  by  the  Pastor 
councu'aud  {^^^^^  Others)  was  enquired  of  the  week  following,  who 
i'"^^-  brought   a  negative  answer  from  the  Elders.     Yet   the 

brethren  of  the  Church  generally  did  agree  in  this,  that  there  was 
and  ought  to  be  relief  against  miscarriages  in  particular  churches  in 
the  Congregational  way.  And  in  the  issue  by  a  vote  they  desired 
the  Pastor  and  Capt.  Price,  to  go  not  as  -members  of  the  Council  to 
vote  therein,  but  to  be  present   at   the   Council,  and  so  to  do  what 


77 

good  they  could,    as  they  heard  Mr.  Whiting  and  Mr.  Lalten  of  Lin 
Church  were  desired  so  to  go. 


At  a  Church  meeting,  April  30,  1669. 
„     p.j  .  The  Pastor  made  some  report   of  what   was  done  at  the 

Boston.  Council,  wherein  there  was  a  meeting  of  messengers  from 
thirteen  other  Churches  besides  Salem  and  Linne,  and  that  they  ap- 
plied themselves  first  unto  the  Elders  twice,  and  then  to  the  Elders 
and  brethren  of  the  Church  of  Boston  ;  the  3d  time  in  way  of  medi- 
ation for  a  pacification,  but  were  three  times  denied  to  admit  of  any 
conference  with  them.  So  the  Council  considered  of  the  advice  of  the 
first  Council,  and  the  Scripture  grounds  of  it,  and  saw  cause  to  ap- 
prove of  it,  viz.,  that  the  dissenting  brethren  might  have  their  dis- 
mission, and  in  case  the  Church  persisted  in  denying  their  dismis- 
sion, they  might  take  their  liberty  seasonably  to  be  a  Church  of 
themselves,  as  if  they  had  had  a  formal  dismission. 


Mrs.  Putman,  (Lieft.  Putman's  Avife,)  Mrs.  Abigail  Ward  and  Sa- 
rah   Pickworth,   Avere  presented  before  the   Church,  the  Pastor  ex- 

3  children  of  P^cssed  himself  that  after  examination  he  approved  them 
*'^^  9°7^°*"'      as  able  to  examine    themselves    and  discern   the    Lord's 

admitted  to  the 

Lord's  Supper,  body ;  they  solemnly  owning  and  renewing  their  Cove- 
nant, it  was  declared  they  had  their  liberty  to  partake  of  the  Lord's 
Supper. 

William    BartoU,  Mary  Bartoll   and   Martha  Beal  of  Marblehead, 
.  ^       also  Abio:ail    Clark,    having  stood  propounded    a  month 

4  non  members  »  '  °  tr      r 

admitted.  made  their  confession,  and,  in  the  issue,   there  being  no 

just  exception  against  them,  and  some  testimony  for  them,  they 
were,  on  the  Lord's  day  following,  admitted  to  membership  in  this 
Church  by  expressing  their  consent  unto  the  Covenant,  and  by  the 
Church's  vote.     G.  Beal  and  H.  Gilbert  were  not  admitted. 


On  the  16  day,  being  the  Sabbath,  was  read  in  the  public  assem- 
bly, a  letter  sent  from  the  three  Elders  of  the  first  Church  at  Boston,  to 
Letter  from  ^^^  Church  of  Salem,  expressing  their  desires  of  a  chari- 
the  Church^  table  construction  of  their  actions,  and  their  willingness 
at  Boston.  to  declare  the  reasons  of  their  actions,  when  it  should  be 


desired.  The  Pastor  declared  that  the  week  past  the  dissenting 
brethren  had  made  use  of  their  liberty  at  Charlestown  in  gatliering  in- 
to a  Church  body  of  themselves,  according  to  the  advice  of  two  Coun- 
cils in  their  case,  with  the  approbation  of  Magistrates  and  Elders  ac- 
cording to  the  law,  and  had  the  right  hand  of  fellowship  given  them 
by  the  messengers  from  five  Churches, — so  he  saw  not  any  need  of  any 
further  ^  discourse  about  the  contents  of  the  former  letter  at  present. 
So  it  rested  at  the  present. 


On  the   27  day  of  Nov.   was  observed  a   day  of  Thanksgiving  for 
the  mercies  of  the  year,  by  order  from  Gen.  Court,  dated  October  28. 


A  letter  was  received  and  read  on  the  Lord's  day,  from  the  Pas- 
Pastor  an^Br.^  tor  and  some  brethren  of  the  Church  at  Newbury,  signi- 
at  Newbury.  f^jj^g  ^]^g  divided  and  broken  state  of  the  Church  there, 
and  earnestly  entreating  the  Church  here  to  send  them  Elders  and 
messengers  to  help,  with  others,  in  the  case  on  the  3d  of  Nov.  next. 
Our  honored  brethren.  Major  Hawthorn  and  Capt.  Price  were  sent  as 
messengers  from  this  Church,  and  were  present  at  the  time  appoint- 
ed. When  they  returned,  they  shortly  gave  account  that  the  Council 
was  adjourned  unto  the  19th  day  of  April.  At  which  time  only  the 
Pastor  went  from  hence  with  the  consent  of  the  Church,  (the  other 
two  brethren  being  hindered  by  weighty  reasons.)  At  his  return  from 
Council  at  thence,  he  made  report  unto  the   Church,  that,  though  at 

Newbury.  g^st    there  was   a    sad    appearance    of   an   irreconcilable 

breach,  yet  afterwards  the  Lord  was  pleased  so  to  bless  the  motion 
made  for  accommodation  as  to  bow  their  hearts  unto  a  reconciliation 
on  all  sides.  The  Pastor  being  the  leader,  acknowledging  his  own 
failings,  desiring  forgiveness  from  God  and  them,  and  expressing  his 
forgiveness  of  those  that  had  appeared  in  opposition  against  him. 
Many  others  did  the  like  on  both  sides,  and  so  there  was  a  comforta- 
ble issue  ;  they  mutually  binding  themselves  to  observe  the  directions 
of  the  Platform  of  Discipline  for  the  time  to  come. 


Thanksgiring.  In  the  beginning  of  the  9th  month,  an  order  was  read 
from  the  General  Court,  for  a  day  of  Thanksgiving  on  the  l7th  day, 
with  respect  unto  the  mercies  of  the  year  past,  and  in  special  with 


respect  unto  the  merciful  moderation  of  the  rains  that  liad  threatened 
a  famine,  which  was  observed  at  the  time  appointed.  Also  James 
Rising's  dismission  was  propounded,  and  granted  to  Windsor  Church. 


1670. 

On  the  day  of  the  4th  month,  the  Pastor  propounded  whether  It 

*n,i.  «   .  ^  ,      might  not    be  expedient  to   admit  members  on  the  Sab- 

*The  first  tak-  o  ^ 

inginofmem-    bath,  after  the   evening  sermon,   except  when   they  were 

bers  on  the  t-un-  '  n  ^  ir  j 

dayeTening.  so  many  that  it  would  take  up  too  much  time, — M'hich 
was  assented  to.  Accordingly  old  Mrs.  Stileman,  having  stood  pro- 
pounded a  month,  and  no  exception  ag'st  her,  was  admit- 
siiieman.  ^cd  by  conscut  of  the  Church  :  the  Pastor  reading  her  re- 
lation, and  she  consenting  to  the  covenant  whictt  was  propounded  to 
her — on  the  Sabbath  day,  July  10. 


[Here  end  the  first  ten  years  of  Mr.  Iligginson's 
records,  from  which  we  proposed  to  select  all  admissions 
to  the  Church,  with  other  matters  illustrative  of  the  spirit 
and  character  of  the  First  Church.  This  we  have  now 
done,  and  for  the  first  four  years  have  given  the  records 
entire.  It  will  be  observed  that  "  non-members"  were  ad- 
mitted by  a  vote  of  the  Church  upon  their  making  confes- 
sion of  their  faith  and  repentance  and  consenting  to  the 
Covenant.  "  Children  of  the  covenant,"  being  already 
members,  were  admitted  to  partake  of  the  Lord's  Supper 
without  any  vote  of  the  Church,  after  private  examination 
and  approval  by  the  Pastor  and  publicly  making  their  con- 
fession and  renewing  their  covenant.  After  Mr.  Higgin- 
sonhad  prepared  his  "short  writing,"  before  mentioned, 
containing  a  brief  confession  and  covenant  "as  a  help," 
&c.,  it  would  seem  that  assent  to  this  Avas  sometimes  given 
by  those  who  were  thus  admitted  to  the  Lord's  Supper ; 
but  nothing  of  the  kind  appears  to  have  been  done  in  ad- 
missions to  church   membership.     Our  further    selections 


*Note  by  Rev.  S.  Fisk. 


80 

from  the  records  will  be  comparatively  few.  For  a  num- 
ber of  years  they  abound  with  matters  relating  to  the  assis- 
tant preacher,  Mr.  Nicholet,  who  became  a  great  favorite 
with  a  portion  of  the  people,  but  proved  a  thorn  in  the  side 
of  their  minister.  We  introduce  a  very  condensed  state- 
ment respecting  them,  from  Dr.  Bentley's  "  Description 
and  History  of  Salem,"  in  connection  with  what  we  shall 
take  from  Mr.  Higginson's  records  on  the  subject : 

"In  1672,"  says  Dr.  Bentley,  "  Mi*.  Charles  Nicholet,  from  Vir- 
ginia, came  to  Salem,  and  he  was  invited  to  tarry,  for  a  year,  as  an 
assistant  minister.  After  two  years  he  was  chosen  to  continue  for 
life,  and  was  to  be  supported  by  a  voluntary  contribution.  The  vote 
was  taken  in  the  congregation,  and  not  in  the  church.  The  Church 
remonstrated,  and  in  1675,  the  General  Court,  by  Governor  Leverett 
and  others,  declare  their  disapprobation  of  a  vote  taken  contrary  to 
a  law  of  the  jurisdiction,  and  the  established  usages  of  the  church. 
The  objections  of  the  Pastor  were  asked,  and  he  gave  them;  that  in 
his  judgment,  the  doctrine  was  inconsistent  in  terms,  the  measures 
unfriendly  to  peace,  and  the  duty  without  any  mutual  assistance. 
Mr.  Nicholet  explained  himself,  corrected  his  expressions,  and  prom- 
ised caution,  and  a  council  was  called.  But  the  animosity  could  not 
be  removed,  A  new  meeting-house  was  raised  on  the  northern  part ' 
of  the  Common.  Mr  Nicholet  saw  no  prospect  of  peace.  And, 
after  many  farewell  sermons,  in  1676,  he  departed  from  America 
forever."* 

The  Council  here  mentioned  by  Dr.  B.  was  never  actu- 
ally called,  though  recommended  by  the  Governor  and 
Council  and  considered  of  by  the  Church.] 


1675.  This  spring  the  greatest  number  of  the  town,  and  many  of 
the  Church  joining  with  them,  attempted  the  building  of  another 
Attempt  for        mcetingr-house,  which  they  carried  to  such  a  forwardness 

another  meet-  o  '  J 

ing house.  ^g  ^q  raise  the  roof  of  it  upon  the  Green;   they  Avere   so 

confident  as  to  join  in  a  petition  to  the  General  Court  for  their  ap- 
probation of  Mr.  Nicholet  to  be  minister  therein ;  the  General  Court 
appointed  a  committee  to  consider  the    case,  who   came  to  Salem  on 

*1  Hist.  Coll.,  VI.  263. 


81 

June  8,  '75.  After  three  days  hearing  of  the  case,  they  gave  in  a 
Result,  subscribing  all  their  names  to  it,  which,  for  the  memorableness 
of  it,  is  here  recorded. 

June  10,  '75. 
[ircw8°'  We,  the  Committee  of  the  General  Court,  met  at  Sa- 

Bttsuit.  Ipj^^  having  given  free   and  public  liberty  for   each  party 

to  express  themselves  in  the  matters  of  their  present  differences  unto 
a  full  hearing  of  the  case  committed  to  us,  cannot  but  first  manifest 
our  deep  and  sorrowful  sense  of  the  sinful  causes,  sad  concomitants 
and  fruits  of  the  unbrotherly  distance  of  affection  and  spirit  of  con- 
tention which  hath  been  so  long  prevailing  in  the  Church  and  amongst 
the  inhabitants  there.  More  especially  we  have  observed,  to  our  great 
grief,  how  much  advantage  Satan  is  getting  by  those  strange  and 
sinful  animosities,  and  highly  reflecting  and  provoking  carriages  and 
expressions  that  have  passed  between  those  that  are  chief  in  this 
place,  whose  disunion  in  no  wise  consists  Avith  the  flourishing  and 
much  to  be  desired  efficacy  and  beauty  of  civil  and  sacred  order 
amongst  this  people  ;  all  which  we  do  solemnly  bear  our  testimony 
against.  And  that  we  may  further  attend  the  errand  about  which 
we  are  sent,  and  in  some  measure  (as  God  shall  be  pleased  to  give- 
success,)  attain  the  great  end  aimed  at  by  the  Honoured  Court,  we 
declare  and  advise  as  followcth. 

1.  We  declare  the  course  and  way  that  hath  been  attended  in  the 
calling  and  settling  of  Mr.  Nicholet  as  a  preacher,  by  a  promiscuous 
vote  of  the  Town,  is  very  irregular  and  expressly  contrary  to  the 
known  wholesome  laws  of  this  jurisdiction,  and  of  dangerous  ten- 
dency and  influence  as  to  the  'state  and  order  of  the  churches  here 
established.  And  alike  irregular  and  of  evil  consequence,,  we  declare 
the  general  voting  of  such  inhabitants  in  Town  affairs  who  are  not 
expressly  qualified  so  to  vote  by  law. 

2.  As  an  expedient  for  the  recovery  and  settlement  of  peace  and 
order  of  this  place,  we  advise  and  direct  that  they  do  seriously  en- 
deavor a  mutual  agreement  to  walk  together  in  love  ;  and  for  that 
end, — 

1.  That  the  whole  Church  and  Town  meet  together  in  a  public  day 
of  Humiliation,  to  be  set  apart  to  that  end,  and  that  the  work  of  the 
day  be  carried  on  by  the  Rev.  Pastors,  Mr.  Higginson  and  Mr.  Nich- 
olet, that  the  whole  assembly  may  humble  themselves  before  God  for 
past  irregularities,  and  seek  reconciliation  with  him  and  one  with 
11 


82 

2.  anotlier  And  so  the  work  of  public  preaching  for  the  future  be 
carried  on  jointly  by  Mr.  Higglnson  and  Mr.  Nicholet  as  before  ; 
that  so   the  whole  people  may  be  in  a  way  of  mutual   accord.      And 

3.  when  there  shall  be  need  of  issuing  forth  into  another  congrega- 
tion, so  weighty  a  work  may  be  done  with  mutual  love  and  Satisfac- 
tion, and  according  to  the  rules  of  God's  word,  and  the  laws  here  es- 
tablished. 

John  Leveret,  Gov.,  Hugh  Mason, 

Sam.  Simons,  dep.  Gov.,  Joseph  Dudly, 

Edward  Ting,  Peter  Buckly, 

Will.  Stoughton,  Daniel  Fisher, 

John  Richards,  John  Wait. 


theiiKiuns  ^'  ^^^  same  time  when  the  Committee  was  here  at 

Exod..  17, 18.  Salem,  there  came  news  that  Philip  and  the  Indians  be- 
Then  ciime  '  -I 

Amaiek  and         cran  to  make  war  with  the  English  in  Plymouth  Colony. 

fought  with  °  o  J  J 

Israel.  There   were  soldiers   sent  from  this   colony  to  join  with 

those  of  Plymouth.  Afterwards  the  war  proved  more  dangerous 
than  was  expected,  both  to  the  Eastward  and  on  Connecticut  River, 
the  Indians  burning,  spoiling  and  killing  many  of  the  English  in 
many  towns.  The  war  continued  all  the  summer  and  also  the  winter 
following,  in  which  time,  by  the  order  of  the  Court  and  Council, 
there  were  sundry  days  of  Fasting  and  prayer  appointed  and  ob- 
served here  in  Salem,  and  in  other  churches  and  places  in  this  colo- 
ny :  as  on  June  29,  and  on  October  7th,  and  on  December  25,  and 
on  Jan.  12  ;  many  companies  of  horse  and  foot  being  also  sent  forth  ; 
many  of  our  men  were  killed,  and  the  anger  of  God  manifested 
against  the  country. 


1677.     July  25.     The  Lord  having  given  a  commission  to  the  In- 

A  Fast  upon  dians  to  take  no  less  than  thirteen  of  the  Fishing  Ketch- 
occasion  HI  the  o 

Indians  taking;     gs  of  Salem,   and  captivatc  the   men,   (though  divers  of 

the  ketchi's  at  »  r  '    \  o 

Cape  Sables.  them  cleared  themselves  and  came  home,)  it  struck  a 
great  consternation  into  all  the  people  here.  The  Pastor  moved  on 
the  Lord's  Day,  and  the  whole  people  readily  consented,  to  keep  the 
Lecture  day  following  as  a  Fast  day ;  which  was  accordingly  done, 
and  the  work  carried  on  by  the  Pastor, — Mr.  Hale,  Mr.  Cheevers, 
and  Mr.  Gcrrish,  the   neighbor  ministers,  helping  in  prayer.     The 


Lord  w.as  pleased  to  send  us  some  of  the  Ketches  on  the  Fast  day, 
which  was  looked  on  as  a  gracious  smile  of  Providence. 

Also  there  had  been  nineteen  wounded  men  sent  in  to  Salem  a 
little  before.  Also  a  Ketch  with  forty  men  sent  out  from  Salem  as  a 
man  of  war,  to  recover  the  rest  of  the  Ketches.  The  Lord  give  them 
good  success. 


1678.     At  a  Church  Meeting,  March  9. 

^ighl' mem-"^  Sam.  Ebum,  Fra.  Girdler,  Rich.  Reith,  Roger  Hill,  Mary 
''*"•  Hill,  Rebecca  Booth,  Miriam  Pethrick,  Agnes  Stacy,  these 

eight  having  been  propounded  a  month,  no  exception  coming  against 
them,  they  making  their  profession  of  faith  and  repentance  in  their 
own  way,  some  by  speech,  others  by  writing,  which  was  read  for  them, 
they  were  admitted  to  membership  in  this  Church,  by  consent  of  the 
brethren,  they  engaging  themselves  in  the  Covenant. 


1679. 

Synod.  Aug.  3,  being  the  sacram't  day,  was  read  unto  the  Church 
an  order  from  the  General  Court,  informing  us  of  a  Synod  ajipointed 
on  Sept.  10,  at  Boston,  to  revise  the  Platform  of  Discipline  agreed 
upon  by  the  Churches  in  1647,  and  what  else  might  appear  necessary 
for  the  preventing  of  schisms,  heresies  and  profaneness,  and  estab- 
lishment of  the  Churches  in  the  faith  and  order  of  the  Gospel,  &c. 

Aug.  31.  The  brethren  of  the  Church  staying  in  the  afternoon 
chose  Mr.  William  Brown  sen.  and  Mr.  Jo.  Brown  sen.  as  messengers 
to  go  with  the  Pastor  to  the  Synod. 

^/th"^'  Sept.  7  being  sacram't  day,  tbe  Pastor  being  returned  from 
Bynod.  Roston,  gave  an  account  to  the  Churcb  what  was  done  at  the 
Synod,  viz : 

That  after  the  reading  over  and  considering  the  Platform  of  Dis- 
cipline published  by  the  Synod  in  the  year  1648,  it  was  agreed  on  by 
a  vote  of  the  Synod,  nemine  contradicente,  that  we  do  all  own,  ap- 
pro\-e  and  profess  the  same  for  the  substance  of  it  as  the  profession 
of  these  Churches. 

Also,   that  in  answer    to  the  two  questions   propounded   by  the 


84 

Court,  there  was  an  agreement  in  several  things  propounded  in  writ- 
ing, as  provoking  evils  in  this  time  of  God's  judgments,  and  the  rem- 
edies thereof,  as  to  the  substance,  end  and  scope  of  them,  by  the 
unanimous  vote  of  the  Synod.  Also,  a  confession  of  faith  to  be 
drawn  up  by  a  committee  agreed  upon  and  presented  to  the  Synod, 
which  adjourned  till  the  week  before  the  next  Court  of  Election. 


At  a  Church  Meeting,  Jan.  12. 
Synod  book.        The  Synod  book  in  answer  to  these  two  questions: — 1. 
What  are  the  provoking  evils  procuring  the  late    and  dreadful  judg- 
ments of  God  against   New  England?     2. — What   are  remedies   and 
means  for  reformation? — was  read  over  and  considered. 


''"'^^        Also   our   bro.  Horne'^'  having   been    Deacon   of  this    Church 

Deacons  ■  ° 

chosen  above  this  fifty  years,  being  now  very  anticnt,  the  Church  pro- 
ceeded and  agreed  to  choose  two  Deacons  to  be  added  unto  him ; 
and  so  Mr.  Hilyard  Verin  and  Mr.  John  Hawthorne  were  chosen 
Deacons.  Also  the  Church  voted  the  continuance  of  the  contribution 
for  the  poor. 


A  day  of  Thanksgiving  was  ordered  by  the  Council  to  be  observed 
Thanksgiving,  throughout  the  Colouy,  in  relation  to  the  return  of  our 
two  agents  from  England,  who  had  been  resident  there  three  years  on 
the  country's  service,  and  other  mercies  ;  which  was  accordingly  ob- 
served here  in  Salem  Jan.  22. 


At  a  Church  Meeting,  Febr. 
The  Pastor  propounded  and  read  a  direction   for  the  renewing  of 
our  Church  Covenant,  which  was  also  left  to  consideration. 


1680.     At  a  Church  Meeting,  March  10. 
The  direction  for  renewing  our  Church  Covenant,  after  several  agi- 


*Jolin  Ilorne,  ono  of  the  first  thirty  members  of  the  Church.  In  his  will,  proved  in 
1684,  ho  signed  his  name  Orne.  From  him  have  dosconded  all  the  Salem  Ornes.  He 
left  four  sons,  John,  Symon,  Joseph,  Benjamin.  Joseph  was  great  grandfather  to  iho 
late  Dr.  Joseph  Orne,  of  11 .  C.  cla&s  of  17C5, 


85 

tations  about  it,  was  agreed  on  by  the   Church  to  be  solemnly  read  as 
consented  to  by  the  Church  the  next  Fast  day. 


Fast.  April  15  was  a  Fast  observed  according  to  the  order  of  the 
Council,  when  the  first  Church  Covenant  was  read,  and  the  new  Di- 
rection propounded  by  the  Pastor,  and  more  accommodated  unto  our 
Covenant  ^1™^^,  was  also  read,  and  both  of  them  consented  to  as  helps 
renewed.  [^  renewing  our  covenant  with  God  and  one  with  anoth- 
er. Also,  at  the  same  time,  Mr.  Hilyard  Vcrin  and  Air. 
Eli  Gidney  were  ordained  unto  the  Deacon's  office  in  this 
Church. 


2  deacons 
ordained. 


[Here  v;o  come  to  «a  passage  wLicli  deserves  particular 
attention,  like  the  one  before  noticed  respecting  the  "Di- 
rection," &c.,  proposed  by  Mr.  Higginson  "as  a  help"  to 
carry  into  practice  the  doctrine  of  the  Synod  of  1G62,  on 
the  subject  of  Baptism.  As  the  discovery  of  an  old  pam- 
phlet containing  that  "Direction,"  &c.  in  print,  (consisting, 
as  it  did,  of  a  brief  confession  of  faith,  and  a  covenant  with 
questions  and  answers  suitable  for  baptism)  furnished  oc- 
casion for  imputing  to  the  founders  of  the  First  Church 
the  adoption  of  test  articles  of  faith  along* with  their  cov- 
enant; so  the  present  existence  of  an  ancient  "transcript" 
of  a  pamphlet  containing  a  copy  of  "the  first  Church  Cov- 
enant," with  the  penitential  preamble  to  its  renewal  in 
1636,  and  the  postscript  against  the  Quakers'  doctrine 
added  in  1660, — and  also  a  copy  of  the  "New  Direction," 
&c.,  prepared  pursuant  to  the  Reforming  Synod  of  1679, — 
seems  to  have  suggested  the  notion  that  what  had  been 
alwaj^s  and  universally  understood  as  the  Jirst  Covenant  of 
the  First  Church,  agreed  upon  "6th  of  6th  month,  1629,'' 
was  really  (all  but  a  single  sentence)  "adopted  as  a  spe- 
cial covenant  in  1636." 


8G 

The  original  of  this  old  "transcript  pamphlet"  appears 
to  have  been  entitled, 

"A  copy  of  the  Church  covenants  which  have  been  used  in  the 
Church  of  Salem  ;  both  formerly  and  in  the  late  renewing  of  their 
covenant  on  the  day  of  the  public  Fast,  April  15,  1680.  A  direc- 
tion pointing  to  that   covenant  of  God's  grace  in   Christ,  made  with 

his  Church  and  people  in  the  Holy  Scriptures Boston, 

printed  at  the  desire  and  for  the  use  of  many  in  Salem,  for  themselves 
and  children.     By  J.  F.  1680." 

"There  was  a  Church  covenant  agreed  upon  and  consented  to  by 
the  Church  of  Salem,  at  their  first  beginning,  in  the  year  1629,  Aug. 
Cth." 

"This  following  covenant  was  propounded  by  the  Pastor,  agreed 
upon  and  consented  to  by  the  brethren  of  the  Church  in  the  year 
1G3G." 

These  declarator}^  sentences  introduce  "the  first  Church 
Covenant,"  vrith  the  preamble  of  1636,  in  which  it  is  spec- 
ified as  "the  Church  Covenant"  which  "this  Church  was 
l)ound  unto  at  their  first  beginning."  At  the  end  of  it,  and 
before  the  postscript,  it  is  stated  as  follows : 

"The  foremcntioned  covenant  was  often  read  and  renewed  by  the 
Church  at  the  end  of  days  of  humiliation,  especially  in  the  year  1660, 
on  the  6th  of  the  first  month." 

Then  comes  the  postscript,  added  at  the  time  of  this 
renewal  in  1660.  The  "New  Direction"  is  next  thus  in- 
troduced : 

"Also  the  following  coA^enant  was  in  several  Church  meetings  in 
the  beginning  of  the  year  1680,  considered  and  agreed  upon,  and 
consented  to  by  the  generality  of  the  Church,  to  be  used  as  a  direc- 
tion for  the  renewing  of  our  Church  covenant,  as  being  more  accommo- 
dated to  the  present  times  and  state  of  things  amongst  us.  Accord- 
ingly it  was  made  use  of  in  that  way  at  the  conclusion  of  the  public 
Fast,  April  15,  1680,  viz: 

"We  who — through    the    mercy  of   God — are   members    of   this 
Church  of  Salem,"  &c., 

to  the  end  of  the  New  Direction,  constituting  about  one- 
half  of  the  pamphlet. 


87 

Rev.  Samuel  Fisk,  as  before  observed,  when  forcibly 
dismissed  from  the  First  Church,  took  away  with  him  tho 
Church  book,  and  used  it  in  the  new  society,  formed  by  his 
adherents,  till  he  was  in  like  manner  dismissed  from  thrit 
society.  Upon  Mr.  Leavitt's  settlement  in  1746,  he  and  his 
church  adopted  the  first  part  of  this  New  Direction  as 
their  covenant ;  the  old  First  Church  havin<]^  re-organized 
itself  upon  the  original  Covenant  alone  without  the  pre- 
amble or  the  postscript,  or  any  part  of  the  New  Direction. 
The  old  "transcript  pamphlet,"  containing  all  these,  it  is 
understood,  has  been  attached  to  the  Church  book  of  Mr 
Leavitt's  society  ever  since  his  settlement.  But  never  till 
very  recently  has  it  been  known  to  suggest  a  thought  that 
anything  more  than  tho  "  penitential  preamble  "  was  orig- 
inated in  1G36.  The  new  notion  appears  to  have  been 
taken  entirely  from  the  above  declaratory  sentences,  with- 
out perceiving  that  the  "  Church  Covenant "  mentioned  in 
the  first  of  those  sentences  is  distinctly  set  forth  in  that 
which  the  second  states  to  have  been  "  propounded,"  &c.  It 
matters  not,  therefore,  whether  these  sentences  came  from 
the  transcriber  or  the  editor  of  the  pamphlet.  But  a  ref- 
erence to  the  vote  of  the  Church  on  which  the  pamphlet 
was  founded,  clears  the  subject  from  all  possible  doubt. 
Mr.  Higginson's  record  of  this  vote  states  most  explicitly 
that  "  the  first  Church  Covenant  was  read,"  and  also  "  the 
New  Direction,"  &c.,  unquestionably  the  same  first  Cove- 
nant which  he  and  the  Church  renewed  upon  his  settle- 
ment in  16G0,  to  which  he  af&xed  the  postscript  against 
the  doctrine  of  the  Quakers ;  the  same  original  Covenant 
which,  without  preamble  or  postscript,  he  afterwards  cer- 
tified to  Cotton  Mather  for  insertion  in  the  Magnalia,  or 
Church  History  of  New  England. 

In  respect  to  the  imputation  of  test  articles  of  faith,  the 


88 

favorite  phraseology  of  Mr.  Higginson  in  describing  the 
first  Church  Covenant,  and  other  "writings,"  designed  "as 
helps"  in  Christian  ordinances,  deserves  special  notice  as 
manifesting  how  studiously  he  sought  to  exclude  all 
thought  of  human  requisition  and  to  keep  in  view  the 
supremacy  of  the  Scriptures.*] 


On  the  Sabbath  day,  Dec.  5,  the  Pastor  gave  an  account  that  the 
Synod's  Confession  of  Faith  and  Platform  of  Discipline  by  agrce- 
cuafessioa.  j^ent  of  the  Synod  and  General  Court,  were  now  printed 
tosrether. 


1681.     On  the  Sacrament  day,  John  Leech  and  Mary  English  were 
Jo.  Leech  admitted  to  full  communion  as  children  of  the  Covenant 

Mary  Eugiish.       ^^  fhis  Church,  iu  the  usual  way. 


At  a  Church  Meeting,  May  5. 
Ez  Cheevera  Ezekiel  Chcevcrs,  Benjamin  Gerrish,  Mary  Hodge,  and 

Bi;nj.  Geri-ish,     ^^lice  Booth,  after  they   had  stood    propounded  a  month, 

Miiry  llodge,  ■<  j  i       i  » 

Alice  Booth.  ^nd  no  exception  came  in  against  them,  they  made  their 
profession  of  faith  and  repentance,  and  were  accepted  by  the  vote  of 
the  Church  ;  and  were  admitted  to  the  Church  Covenant  on  the  Sab- 
bath day  following. 


1682.  At  a  Church  meeting,  June  5. 
Also  the  Pastor  did  speak  to  the  Church  about  their  duty  of  ob- 
serving and  encouraging  such  as  they  know  to  be  godly  to  join  to  the 
Church.  And  that  they  should  watch  over  such  as  were  reported  to 
be  given  to  drinking  and  company  keeping,  to  deal  with  them  in  a 
regular  way. 

Also  he  did  recommend   the  Scripture,   Math   9,  1,   to  the   serious 
Motion  for_         consideration   of  the   Church,   that  in  regard   of  his  age 

nnother  biiq-  "  ,    . 

later.  and  weakness   they  would  look   out  for  another  minister 

to  be  joined  with  him,  one   that   is  well  known  and  approved  to  be 


^Sco  Ante  pp.  i,  G2,  Qi,  8G. 


89 

godly  and  an  able  preacher  of  the  gospel ;  and  so  left  it  as  an  object 
of  their  serious  consideration. 


Fast.  June  22  was  observed  as  a  general  Fast  by  the  Court's  Order, 
principally  to  beg  mercy  from  God  in  relation  to  our  two  agents  sent 
for  England.  The  Pastor  did  then  also  renew  his  motion  for  another 
minister  as  matter  of  prayer  to  the  whole  congregation. 


1683.  The  Church  and  people  having  considered  the  Pastor's  mo- 
tion for  another  minister  to  be  joined  with  him,  they  observing  the 
Mr  No  s  infirmities  of  age  growing  upon  him,  and  not  knowing  how 
his  call.  soon  thcy  might  be  deprived  of  him  and  left  destitute  of  a 
minister ;  having  heard  a  good  report  of  Mr.  N.  Noys,  and  that  he 
was  free  ;  having  also  the  creditable  testimony  of  divers  magistrates 
and  ministers  concerning  him,  for  his  ability,  piety  and  suitableness 
for  Salem,  they  did  unanimously  agree  to  call  him  to  the  work  of  the 
ministry  amongst  us  here,  and  it  pleased  God  to  facilitate  some  diffi- 
culties that  were  in  the  way,  that  in  the  issue  he  came  to  us,  and 
entered  on  the  work  of  the  ministry  the  1st  week  of  May. 


At  a  Church  meeting,  1st  week  of  November. 
Also  the  Church  having  agreed,  did,  by  their  vote,  choose  and  call 
Mr.  Noys  to  the  office  of  a  Teacher  in  this  Church  ;   agreeing  also,  on 
Mr.  Noys,  Nov.  14,  for  the  day  of  ordination.     Accordingly  letters 

his  ordination,  '  ./  o  .> 

Nov.  14.  were  sent   to  the  Churches    of  Newberry,   Rowly,   Ips- 

wich, Wenham  and  Beverly,  to  give  notice  of  it,  and  to  desire  the 
presence  and  assistance  on  the  day  appointed,  which  being  come,  the 
Elders  and  messengers  of  the  forenamed  Churches  were  present.  Mr. 
Noys  preached  on  Mark  1,  7,  8.  He  was  ordained  by  imposition  of 
hands  of  the  Pastor,  and  Mr.  Hubbard  of  Ipswich,  and  Mr.  Phillips 
of  llowly.  Also  Mr.  Hubbard  gave  the  right  hand  of  fellowship  in 
the  name  of  the  neighbor  Elders.  He  observed  that  as  Enoch  was 
the  seventh  from  Adam,  so  Mr.  Noys  was  the  seventh  ordained  church 
officer  in  Salem,  &c.  The  calling,  ordaining  and  settling  of  Mr. 
Noys  in  Salem  was  Avith  general  acceptation  of  all,  both  in  town  ar  d 

12 


90 


country.     The  good  Lord  grant  his  presence   and  blessing  with  his 
ministry  for  the  conversion,  edification,  and  salvation  of  souls. 

It  should  have  been  remembered  before,  that  in  the  beginning  of 
Nov.,  Mr.  Noys,  by  a  dismission  from  the  Church  of  Newberry,  was 
received  unto  membership  in  this  Church.  Also  Mr.  Daniel  Epes  and 
his  wife  were  both  received  unto  membership  here  by  a  dismission 
from  the  Church  of  Ipswich,  all  three  after  the  usual  manner. 


1684.  At  a  Church  meeting,  May  19. 
11  members  of  These  persons  following  being  all  of  Marblehead,  were 
Marbiehcad.  admitted  unto  Church  fellowship  after  the  usual  manner, 
viz.,  Benj.  Gale,  Miriam  Hanniford,  Johanna  Hawly,  Dorcas  Pe- 
drick,  Mary  Howies,  Mary  Clattery,  Charles  Pitman,  Deliverance 
Gale,  Mary  Ferguson,  Abigail  Hinds,  Mary  Doliver. 

Baston.  June  6  being  Sacrament  day,  Thomas  Baston,  of  the  vil- 
lao-e,  was  received  to  membership  in  this  Church,  after  the  usual 
manner. 


After  this  the  church  members  living  at  INIarblehead  presented 
their  names,  together  with  their  desire  that  the  Church  here  would 
grant  unto  them  with  their  children  a  dismission,  that  by  consent 
they  might  become  a  Church  by  themselves,  viz  : 


Samuel  Cheevers, 
Moses  Maverick, 
Ambrose  Gale, 
Richard  Reith, 
Benj.  Parmiter, 
Edward  Read, 
William  Bartoll, 
Francis  Girdler, 
Sam.   Sandin, 
Georg  Bonfield, 
John  Merit, 
John  Stacy, 
Benjamin  Gale, 


G.  Dixy, 
G.  Bartoll, 
G.  Watts, 
G.  Ellis, 
Sarah  Dod, 
Mary  Fortune, 
Eliz.  Russell, 
G.  Pedrick, 
Agnes  Stacy, 
G.  Meritt, 
G.  Meritt, 
Abig.  Merit, 
Tab.  Pedrick, 


G.  Henly, 
Mrs.  Conant, 
G.  Darby, 
Reb.  Carder, 
Eliz.  Glasse, 
Anna  Sims, 
G.  Sandin, 
Grace  Coes, 
Miriam  Hanniford, 
G.  Hanly, 
Deliverance  Gale, 
Mary  Rowles, 
Mary  Clattery, 


91 

John  Sayward,  Abig.  Hinds,  Mary  Ferguson, 

Eunice  Mavrick,  Charles  Pitman,  Mary  Dallabar, 

Elizab.  Leg,  Jane  Bhackler,  Elizab.  Gatchel, 

Jone  Pitman,  G.  Clarke,  50  in  all. 

The  church  There  was  a  unanimous  vote   of  the  Church,  granting 

gatheVe'd'^and*  ^^^  desirc  of  the  brethren  and  sisters  of  Marblehead, 
ordafnea^Pat*  ^^^^  ^^^^^  (and  their  children)  might  become  a  Church  of 
*"'■•  themselves.     Afterwards,  they  did  signify  to  the  Church 

that  they  had  agreed  upon  Aug.  13,  when  they  intended,  if  the  Lord 
please,  to  join  in  church  fellowship  together,  and  also  to  choose  and 
ordain  Mr.  Cheevers  Pastor  of  their  Church.  They  desired  also  the 
presence  of  messengers  from  this  Church,  as  also  from  the  Churches 
of  Lin,  Beverly,  Wenham,  and  Ipswich.  On  the  foresaid  Aug.  13, 
after  Mr.  Cheevers  had  prayed  and  preached,  he  presented  and  read 
a  confession  of  faith  and  covenant  which  they  had  all  considered  of 
and  agreed  upon  among  themselves,  and  which  then  they  did  express 
their  consent  unto.  And  so  they  were  owned  and  approved  by  the 
Elders  and  messengers  of  the  Churches  present,  as  a  particular  and 
distinct  Church  Oi*"  Christ  amongst  themselves.  Then  the  brethren 
of  the  Church,  by  their  vote  expressing  their  calling  and  election  of 
Mr.  Cheevers  to  be  their  Pastor,  who  was  ordained  by  the  laying  on 
of  the  hands  of  the  Pastor  of  Salem,  together  with  three  other  Elders  ; 
Mr.  Hubbard  of  Ipswich  was  desired  to  give  the  right  hand  of  fellow- 
ship, and  the  Pastor  of  Salem  to  manage  the  whole  action. 

chebacko  Church,  ^hc  year  before  Chebacko  Church  was  gathered, 
Bradford  Church,  and  Mr.  Wisc  the  Pastor  ordained  in  the  same  way, 
messengers  from  Salem  being  present.  As  also  the  year  before  that, 
the  Church  of  Bradford  was,  and  Mr.  Sims  ordained  there  the  same 
way. 


1684.     At  a  Church  meeting,  Nov.  6. 

Whereas  in  the  former  Church  meeting,  the  Elders  acquainted  the 

Church'to^he^    Cliurch  with  variety  of  cases  they  met  withal  in  baptiz- 

fc^n'''of°c'iiii'-     ^"g  beyond  what  was  hitherto  practised.      After   some 

dren  in  these      discourse  about    it,  and  because  many   of  the   brethren 

and  such  like  '  •'  _ 

cases.  -^vere  absent,  it  was  agreed  then  to  appoint  this  Church 

meeting  on  purpose  that  the  matter  might  be  maturely  considered, 


92 

and  that  there  might  be  full  notice  of  it,  and  that  the  whole  Church 
might  come  together. 

Accordingly  being  met  together,  the  Pastor  informed  them  that 
they  might  remember  that  the  Synod  book,  containing  the  Scripture 
grounds  for  7  propos.  touching  the  subject  of  baptism,  had  been  (al- 
most 20  years  since,)  read  and  considered  in  the  Church,  and  that 
then  they  consented  to  the  baptizing  of  the  children  of  such  parents 
as  were  born  in  the  Church,  or  received  with  their  parents  in  minor- 
ity— though  they  be  not  yet  admitted  to  the  Lord's  Supper,  according 
to  the  scope  of  the  Synod's  5th  proposition  ;  and  accordingly  we  have 
practised  ever  since.  But  as  time  and  experience  hath  showed, 
there  are  many  other  cases  wherein  we  are  as  yet  defective  in  bap- 
tizing. 

As  in  the  case  of: 

1.  The  children  (of  such  brethren  as  have  scrupled  the  baptizing 
any  infants  at  all)  that  are  grownup  and  yet  are  unbaptized,  and  they 
have  children  also. 

2.  The  children  of  other  churches,  who  live  amongst  us,  and  they 
have  children  also. 

3.  The  children  of  church  members  whose  parents  are  dead. 

4.  The  children  of  such  Christians  as  live  amongst  us,  though  not 
members  of  this  or  any  other  particular  church. 

The  P.  and  T.  both  did  express  their  own  judgments  :  that  in  these 
and  such  like  cases  the  children  ought  to  be  baptized  as  well  as  those 
we  do  already,  viz  :  The  parents  submitting  to  the  examination  of 
the  Elders,  and  we  find  them  qualified  as  those  whose  children  we 
have  hitherto  baptized,  though  they  dare  not  as  yet  ofi'er  themselves 
to  the  Lord's  Supper. 

They  also  professed  they  intended  not  the  baptizing  of  the  children 
of  all  promiscuously,  viz.,  not  of  any  ignorant,  scandalous  persons, 
who  contradict  the  profession  of  Christianity. 

The  P.  also  expressed  that  the  reason  why  he  had  forborne  to 
baptize  in  sundry  of  these  cases  hitherto,  was  for  want  of  the 
brethren's  consent.  But  now  they  met  with  so  many  such  cases  of 
those  that  did  frequently  and  importunately  desire  bapt.  for  their 
children,  that  they  could  no  longer  forbear,  but  desired  to  have  the 
consent  of  the  brethren  that  they  might  act  freely  in  baptizing  ac- 
cording to  their  own  judgments ;  and  that  for  such  reasons  as  these  : 


93 

1.  Because  baptizing  belongs  to  their  office.  Math.  28,  19,  Luke 
Reasons.      12,  42,  Heb.  13,  17. 

2.  These  and  such  like  cases  are  included  in  the  Scripture 
grounds  of  the  Synod  in  1662. 

3.  Though  brethren  differ  in  their  apprehensions  about  baptizing, 
yet  they  may,  on  the  principle  of  forbearing  one  another  in  love,  con- 
sent to  their  Elders  to  act  in  things  belonging  to  their  own  office,  ac- 
cording to  their  own  light.  1  Thes.,2,4.  1  Tim.,  1,11.  Eph.,  4,  2. 
Also  Mr.  Noys,  the  Teacher,  did  fully  and  freely  express  himself  to 
concur  with  the  Pastor  in  this  matter,  not  merely  in  way  of  compli- 
ance, but  as  his  own  judgment  wherein  he  was  fully  persuaded. 

In  the  agitation,  discourse  and  conference  about  this  matter,  many 
of  the  chief  of  the  brethren  did  express  themselves  as  concurring  in 
judgment  with  the  Pastor  and  Teacher,  and  that  they  thought  they 
should  not  only  have  liberty,  but  countenance  and  encouragement  in 
their  way  and  work ;  and  though  some  others  of  the  brethren  that 
were  otherwise  minded,  did  express  their  scruples,  fears  and  doubts, 
yet  they  would  not  oppose,  but  suffer  the  Elders  to  act  peaceably  in 
this  matter:  so  that  in  the  issue,  the  liberty  of  the  P.  and  T.  to  act  in 
Voted,  baptizing  in  these  and  such  like  cases  as  they  hold  themselves 
bound  to  do  by  virtue  of  their  office,  was  voted,  nemine  contradi- 
cente." 


1686.  July  14  was  kept  as  a  public  Fast,  by  order  of  the  Presi- 
dent and  Council ;  for  seeking  the  mercy  of  rain  in  a  time  of  great 
drought,  and  for  the  Lord's  gracious  presence  and  assistance  with  the 
new  Government,  and  for  the  afflicted  state  of  the  Church  of  God  in 
the  world. 


torthe^French  ^Y  ^^  Order  from  the  President  and  Council,  there  was  a 
Protestants.  general  contribution  through  the  Colony,  for  the  dis- 
tressed French  Protestants  that  were  come  to  New  England,  «fec. 
Accordingly  there  was  a  contribution  at  Salem  on  the  Lord's  Day, 
Sept.  5,  which  amounted  to  six  and  twenty  pounds  odd  money, 
which  was  sent  to  Boston  by  Mr.  Benjamin  Gerrish,  who  returned 
with  a  receipt  of  the  money  from  the  persons  appointed  to  receive  it. 
As  there  had  been  a  contribution  some  years  ago  for  thirteen  men, 
that  suffered  shipwreck  coming  from  Ireland,  to  whom  was  given 
seventeen  pounds  in  money. 


94 

John  Jiaston,  Whereas  on  March  11,  '84,  our  brother  John  Maston 

Benj.  Gerrish, 

chosen  and  or-       and    our  brother    Beni.  Gerrish,    were    desired  by  the 

dallied   Deacons,  ^  •'  _  "' 

Octob  u.  Church  to  assist  in   the  Deacon's  work  ;  finding  by  ex- 

perience there  were  neglects  and  murmurings  growing  amongst  us, 
as  in  Acts  6,  1,  the  Church,  after  consideration  of  the  matter  at 
several  times,  did  on  the  Sabbath,  Octob.  1,  proceed  unto  a  free 
election  and  choosing  (by  a  general  vote)  of  the  two  foresaid  breth- 
ren to  the  office  of  Deacon — viz.  on  the  Sacram't  day;  and  after 
their  acceptance,  notice  being  publicly  given  to  the  congregation 
that  if  there  was  no  just  exception  brought  in  we  should  the  next 
Lord's  Day  after  proceed  to  their  ordination  ;  which  accordingly 
was  done — viz.  on  the  Lord's  day,  Nov.  14,  the  two  forenamed 
brethren  were  by  the  two  Elders  ordained  to  the  office  of  Deacon  in 
this  Church,  with  prayer  and  imposition  of  hands,  according  to  the 
pattern,  Acts  6. 


1687. 

On  Nov.,  7,  was  a  day  of  Thanksgiving  kept  (as  by  agreement  in 
other  Churches,  so  here.)  For  1,  the  mercy  of  the  harvest :  2,  the 
Thanksgivins.  mcrcy  of  the  King's  declaration  for  liberty  of  Religion, 
and  confirmation  of  our  properties  :  and  3,  for  the  general  health 
and  peace  amongst  us  here. 

On  Nov.  27,  Joanna  Cooms  was  admitted  to  Church  membership. 
ThanksgiT-  Then  was  read  also  an  order  from  the  Governor  and  Coun- 
mg,  Dec.  4.  ^^^  ^^^  ^  general  day  of  Thanksgiving  throughout  all  New 
England,  expressing  in  a  general  way  the  three  forementioned 
grounds  and  causes  of  thanksgiving ;  which  day  was  accordingly 
kept  and  observed  in  Salem  on  Decemb.  1. 


On  Nov.  10,  1689,  was   presented  the  desire  of  the  Church  mem- 
bers at  the  village   to   have   their  dismission  that   they  might  be  a 
Church  of  themselves,  for  themselves  and  their  children,  viz  : 
The  Church  at  Bray  Wilkin  John  Putman,  jr., 

Salem  ViUage.  ^^^  j^j^  ^^.^^^  ^^^  j^jg  ^^.-f^^ 

Mr.  Paris,  or-  Nathan  Putman,  Henry  Wilkes, 

dained  Pastor.  John  Putman  Benjamin  Wilkes, 

and  his  Avife,  and  his  wife. 


95 

Joshua  Ray  Benjamin  Putman 

and  his  wife,  and  his  wife, 

Nathan  Ingersoll,  Jonathan  Putman 

Thomas  Putman,  and  his  wife, 

Ezek  Cheevers,  Sara,    the     wife     of    James 

Edward  Putman,  Putman, 

Peter  Prescot,  Deliverance    Walcott, 

Peter  Cloys,  25  [24]  in  all. 

The  Church  here  consented  to  their  dismission  for  that  end ; 
desiring  the  honored  Major  Gidney,  Mr.  Hawthorn,  and  Mr.  Cor- 
win  to  be  as  their  messengers  present  and  assistant  to  them  in  that 
work,  which  was  carried  on  and  completed  on  a  day  of  Fasting  and 
prayer  on  Nov.  after  the  usual  manner  and  custom  of  such  churches, 
as  where  one  Church  becomes  two  by  consent,  with  the  approbation 
of  the  magistrates  and  neighbor  churches,  whose  messengers  were 
present.  At  the  same  time,  Mr.  Paris  was  chosen  and  ordained 
their  Pastor.  The  whole  business  was  transacted  by  Mr.  Noys, 
Teacher  of  the  Church  of  Salem. 


1691. 

By  reason  of  many  captives  taken  of  late  by  the  Indians,  especially 
from  York,  there  was  a  general  contribution  propounded  by  the 
Contrib.  for  Governor  and  Council  throughout  the  Colony  for  the  ra- 
tion of  c^p'-  clemption  of  them,  Febr,  21.  The  contribution  at  Salem, 
amounting  to  thirty-two  pounds  in  money,  was  sent  unto 
Captain  Sewall  and  Mr.  Jer.  Dumer,  Avho  were  appointed  to  receive 
it :  a  receipt  of  which  was  sent  to  us  under  Captain  Samuel  Sewall's 
hand,  dated  at  Boston,  Febr.  26,  1691-2. 


In  December  there  was  a  council  at  Lyn,  in  relation  to  some  differ- 
Councii  ^'^ces  between  some  brethren  and  Mr.  Shepard,  their  Pastor. 
at  Lyn.  j^^^  Noys  and  three  other  brethren  were,  by  a  vote  of  the 
Church,  desired  to  go  thither  and  join  with  other  Elders  and  mes- 
sengers of  the  Churches  of  Boston  and  Maiden,  to  help  to  make 
peace :  which,  through  the  blessing  of  God  on  their  endeavors,  was 
attained  to  the  general  satisfaction  of  all. 


96 


1692. 

July  14,  by  order  of  the  General  Court,  was  kept  a  public 
Thanksgiving,  general  Thanksgiving  throughout  the  Province  of  Mas- 
sachusetts, for  the  return  of  the  Governor  and  Mr.  Mather  bringing 
over  with  them  a  settlement  of  government,  &c. 


Aug.  28,  by  an  order  from  the  Governor  and  Council  was  observed 
Fast,  as  a  day  of  Fasting  and  prayer,  to  seek  mercy  from  God  in  re- 
lation to  the  present  afflicted  state  of  things  in  both  Englands  :  to 
which  was  added,  by  the  said  order,  an  exhortation  to  all  the  churches 
to  keep  the  wheel  of  prayer  in  continual  motion,  by  successive  and  re- 
peated agreements  for  days  of  prayer  with  fasting,  in  their  several 
vicinities,  till  our  God  hath  spoke  peace  to  us,  and  we  find  his  salva- 
tion nigh  unto  us,  with  glory  dwelling  in  our  land. 


1694. 

Nov.  29  was  observed  as  a  day  of  Thank?giving. 
Dec.  13  was  observed  as  a  day  of  Humiliation. 
Jan.  27,  Martha,  wife  of  Sam.  Robinson,  was  received  to  member- 
ahip  in  the  usual  way. 

[We  have  now  come  to  the  end  of  Mr.  Higginson's  re- 
cords. Those  -which  follow  in  the  present  old  Church 
book,  are  in  the  hand-writing  of  Mr.  Noyes  and  his  col- 
league, Mr.  Curwin,  till  near  the  time  of  their  death,  in 
1717  ;  and  from  1718  to  the  end  of  the  hook,  in  the  hand 
of  Rev.  Samuel  Fisk. 

We  take  from  'Mr.  Noyes's  what  comes  immediately  after 
Mr.  Higginson's  last  record  for  three  or  four  months  entire, 
as  a  specimen  of  his  manner ;  and  shall  add  a  few  selec- 
tions from  his  and  subsequent  records  chiefly  for  the  histor- 
ical facts  contained  in  them.] 

Admitted.    Feb.,   last   Sabbath,  Tamizen   Woodwell,  wife  of   Samuel 
Woodwell,  was  admitted  to  full  communion. 


97 

1695. 

»!im'iued^"   Elizabeth  Glover  was  admitted  to  full  communion  -with  the 
March.  Church  on  the  Sabbath  day  before  Sacrament. 

Mrs.  Margaret  Sewall  was  a  child  of  the  Church  at  Cambridge, 
Mrs  Pewaii  ^'^^^  desiring  communion  with  this  Church,  Avas  propound- 
admitted.  gj  {\^q  jf^gt  Sabbath  in  iSIarch,  was  received  to  full    com- 

munion the  first  Sabbath  in  April,  before  the  Sacrament  of  the  Lord's 
Supper. 

Fast.       April   25  was   observed    a   public  Fast,    being   appointed  by 
the  government. 
Abigail  On  the  2d  of  June  Abigail  Punchard  was  admitted  to  full 

Vunchanl  '^ 

admitted.  communion  with  the  Church,  just  before  the  Lord's  Sup- 

per ;   she  was  propounded  the  Sabbath  before. 

June  23.       Mehitabcl  Fountain  owned  the  Covenant   and    had   her    five 
children  baptized. 

June  30.      Marv,  wife  of  Samutl  Gale,  owned  the  covenant  and  had  her 
two  children  baptized. 

July  7.         Sarah  Leach    was    admitted    to    full  communion    with    the 
Church,  before  the  Sacrament,  being  propounded  the  Sabbath  before. 


1696. 

Feb.  7.  After  the  Sacrament  the  Teacher  earnestly  desired  the 
communicants,  such  of  them  as  had  adult  children,  to  put  them  in 
mind  of  their  baptismal  covenant,  and  told  them  that  although  God 
accepted  the  parents'  covenanting  for  their  children  in  their  minority, 
yet  God  expected  their  personal  owning  the  covenant  at  age,  and  that 
such  as  the  parents  should  think  qualified  they  should  stir  them  up  to 
seek  full  communion  with  the  Church, 


1703. 

Mar.  8.  With  the  consent  of  the  brethren  of  the  Church,  was 
given  unto  our  brother,  John  Massey,  an  old  great  Church  Bible,  it 
having  been  often  lent  to  aged  people,  and  misused,  and  not  like  to  be 
any  way  more  serviceable  than  by  giving  it  to  some  aged  person,  and 
he  being  considered  as  the  first  Town  born  child,  it  was  given  to  him 
and  delivered  to  him  before  the  brethren. 

13 


98 

1704. 

Dec.  3.  Mr.  George  Curwin,  having  been  approved  by  the  Elders 
and  propounded,  and  nothing  objected  against  him,  renewed  his  cove- 
nant with  God  and  the  Church  and  was  received  to  full  communion 
with  consent  of  the  Church. 


1707. 

Octob.  5.  Samuel  Phillips,  junior,*"  and  the  wife  of  Mr.  Nathan- 
iel HiggiTison,  having  been  examined  and  propounded,  renewed  their 
covenant  with  God  and  the  Church  and  were  received  to  full  commu- 
nion with  consent  of  the  brethren. 


1711 

Octob'rr:  The  Rev'd  Mr.  Samuel  Phillips  was  dismissed  from  this 
Church,  to  join  in  church  fellowship  with  the  church  in  the  South 
part  of  Andover. 

The  communicants  in  the  South  part  of  Andover  desired  the  Elder 
and  messengers  of  this  Church  to  be  present  with  them  on  Octob. 
17,  and  join  with  the  Elders  and  messengers  of  other  churches,  to 
counsel  and  help  them  in  their  embodying  and  becoming  a  church 
themselves,  and  the  ordaining  the  Rev'd  Mr.  Samuel  Phillips  to  be 
their  pastor.  The  Elder  not  being  able  to  go,  the  Church  chose  and 
desired  Major  Sewal,  Esq.,  and  the  llev'd  Mr.  George  Curwin,  and 
Capt.  Peter  Osgood  to  go  as  messengers  from  this  Church  ;  and  they 
did  go,  and  the  affairs  of  the  day  were  orderly  carried  on,  the  Church 
embodied,  and  Mr.  Phillips  ordained  their  Pastor. 


1712. 

Sept.  28.  Colonel  Higginson  was  propounded  in  order  to  full  commun- 
ion with  the  Church. 

Octob.  5th.  Col.  Higginson  was  received  to  full  communion  upon  his 
renewing  the  covenant  with  God  and  the  Church,  the  brethren  con- 
senting. 

*  The  first  minister  of  Andover,  South  Parish. 


99 


Salem,  April  24th,  1713. 

To  the  Rev'd  Mr.  Nicholas  Noyes,  Teacher  of  the  Church  in  Salem, 
and  to  the  Church  of  Christ  there  : 

Hon'd,  Rev'd,  and  Beloved  : 

Whereas  it  hath  pleased  our  gracious  God  to  smile  upon  our  en- 
deavors for  the  erecting  of  an  house  for  the  carrying  on  the  public 
worship  of  God,  and  settling  a  minister  amongst  us,  and  we  being 
called  by  divine  providence  (as  we  apprehend)  to  settle  a  particular 
church  according  to  the  Gospel,  under  the  ministry  of  the  Rev'd  Mr. 
Benj.  Prescot : 

Our  humble  request  to  yourselves  is  that  you  will  please  to  dismiss 
us  and  our  children  with  your  approbation  and  blessing,  to  be  a 
church  of  ourselves,  and  until  we  are  so,  with  the  consent  and  ap- 
probation of  the  Elders  and  messengers  of  the  churches  that  shall 
assist  at  the  ordination  of  the  Rev'd  Mr.  Prescot,  to  continue  mem- 
bers of  Salem  Church,  and  as  there  shall  be  occasion  assist  and  help 
us,  especially  by  your  prayers  unto  the  God  of  all  grace,  that  in  so 
great  an  affair  we  may  be  directed  and  assisted  to  proceed  in  all 
things  according  to  the  will  of  God,  unto  whom  be  glory  in  the 
church  by  Jesus  Christ,  throughout  all  ages,  world  without  end. 

Your  unworthy   brethren  and  sisters  living  within  the  bounds  of  the 
Middle  District  in  Salem. 


Hanna  King, 
Judah  Mackintire, 
Elizabeth  Nurse, 
Sarah  Robinson, 
Ales  Shaffiin, 
Hanna  Small, 
Hanna  Southwick, 
Mary  Tompkins, 
Elizabeth  Tompkins, 
Elizabeth  Verry, 
Jemima  Verry, 
Sarah  Waters, 
Elizabeth  Waters, 
Susanna  Daniel, 


Martha  Adams, 
Elizabeth  Cook, 
Sarah  Gardiner, 
Elizabeth  Gardiner, 
Isabel  Pease, 
Hanna  Felton, 
Hanna  Foster, 
Abigail  French, 
Elizabeth  Gyles, 


Sam'l  Goldthwait,  sen., 
Ebenezer  Gyles, 
Abraham  Pierce, 
John  Foster, 
John  Felton, 
David  Foster, 
Abel  Gardiner, 
John  Gardiner, 
Samuel  Goldthwait, 


Elizabeth  Goldthwait,  William  King, 
Hanna  Goldthwait,       Richard  Waters, 


Debora  Gool, 
Elizabeth  King, 
Samuel  Gardiner, 


Robei't  Pease. 


At  a  Church  meeting  at  the  Teacher^s  house,  June  25th. 
The  Church  having  received  a  petition  from  our  brethren  and  sis- 


100 

ters  living  in  the  District,  wherein  they  desire  a  dismission  from  us 
for  themselves  and  their  children,  in  order  to  be  a  church  of  them- 
selves. The  Church  giveth  in  answer  as  followeth  :  That  although 
we  cannot  praise  or  justify  our  brethren's  proceeding  so  far  as  they 
have  done  in  order  to  be  a  church  of  themselves  without  advising 
with  or  using  means  to  obtain  the  consent  of  the  Church  they  be- 
longed to ;  yet  at  the  request  of  our  brethren  and  sisters,  and  for 
peace  sake,  we  permit  ihem  and  their  children  to  become  a  church  of 
themselves  ;  provided  they  have  the  approbation  and  consent  of 
the  Elders  and  messengers  of  some  other  churches  in  communion 
with  us,  that  shall  assist  at  their  church  gathering  and  ordaining 
them  a  pastor.  And  until  they  have  so  done,  they  continue  members 
of  this  Church.  And  so  we  commit  them  to  the  grace  of  God  in 
Christ  Jesus,  praying  that  they  may  have  divine  direction  and  assis- 
tance in  the  great  work  they  are  upon,  and  that  they  may  become  an 
holy  and  orderly  and  peaceable  church,  and  that  the  Lord  would  add 
to  them  of  such  as  are  within  their  own  limits,  many  such  as  shall  be 
saved.  The  above  answer  was  twice  distinctly  read  to  the  brethren 
of  the  Church  before  it  was  voted,  and  then  consented  to  by  the  vote 
of  the  Church,  nemine  contradicente. 

[Ptev.  Benjamin  Prescott  was  accordingly  ordainedj  Sept 
23,  1713.] 


1714. 

The  Heverend  Mr.  George  Curwin  was  ordained  a  Pastor  of  this 
May  19.  Church.  The  Teacher  gave  him  the  charge,  D.  Cotton 
Mather  gave  him  the  right  hand  of  fellowship.  The  Elders  and 
messengers  of  the  North  Church  in  Boston,  and  of  the  Church  in 
Brattle  Street,  in  Boston,  and  of  the  first  Church  in  Ipswich,  and  of 
the  Church  in  Beverly,  and  of  the  Church  of  Marblehead,  and  of  the 
Church  at  Wenham,  and  of  the  Church  at  Salem  Village,  most,  if 
not  all  of  the  Elders,  laid  on  hands.  D,  Mather  began  with  prayer, 
Mr.  Curwin  prcacht  on  2  Cor.,  2,  IG,  the  last  clause  of  the  text; 
Mr.  Gerrish  made  the  concluding  prayer,  Mr.  Curwin  pronounced  the 
blessing. 


101 

[The  following  entries  are  ia  Mr.  Cur  win's  hand  writ- 
ing.] 
1715. 

The  Rev'd  Mr.  Joseph  Green,  Pastor  of  the  Church  at  the  Village, 
Nov.  27.  clied  the  26th  instant,  to  the  great  loss  of  the  Church  of  God, 
and  was  exceedingly  lamented. 


John  Holyman  and  Mrs.  Elizabeth  Hunt,  having  been  examined, 
Dec.  4.  propounded,  and  nothing  objected  against  them,  entered  into 
covenant  with  God  and  the  Church,  and  were  both  admitted  to  full 
communion. 


The  Rev.  Mr.  Chipman  was  ordained  Pastor  of  the  North  Church 
Dec.  28.  at  Royall  side;  which  AVbs  also  gathered  the  same  day  by 
the  assistance  of  one  of  the  Elders  with  the  messengers  from  this 
Church  in  conjunction  with  others. 


1716. 

The  Rev.  Mr.  Edward  Holyoke  was  ordained  pastor  of  the  New 
April  25.  Church  in  Marblehead,  which  Avas  the  same  day  gathered 
by  the  assistance  of  the  Elders  and  messengers  from  this  Church  in 
conjunction  with  others. 


The  Rev.  Mr.  William  Cooper  was  ordained  assistant  to  the  Rev. 
23  May.  Mr.  Colman,  with  the  assistance  of  one  of  the  Elders  and 
messengers  from  the  Church. 


A  letter  from  our  neighbors  in  Manchester  was  read  to  the  Church, 
Nov'r4.  wherein  they  signified  their  desire  to  the  Elders  and  Church 
that  they  would  assist  them  on  the  7th  instant,  in  gathering  into  a 
church  state,  and  in  ordaining  the  Rev'd  Mr.  Ames  Cheever  to  the 
office  of  a  pastor  among  them  ;  and  there  were  chosen  as  messen- 
gers from  the  Church,  Daniel  Epes,  Esq.,  Steven  Sewall,  Esq.,  Mr. 
Sam'l  Ruck,  and  Capt.  Thos.  Barton.  Accordingly  on  the  day  ap- 
pointed, the  work  was  christianly  and  peaceably  carried  on,  to  the 
satisfaction  of  the  Elders  and  messengers. 


102 

1717. 

June  2.     Was  rcad  a  letter  from  tlie  Church  In  the  Village,  desiring  the 

presence    and   assistance    of    the   Elders    and    messengers    from   the 

Church  at  the   ordination  of  the  Rev'd  Mr.  Peter  Clark  ;   and  there 

were  chosen  to  attend  the  Pastors  our  worthy  brothers,  Daniel  Epes 

and  Steven  Sewall,  Esqs.,  and  Deacon  Simon  Willard. 

.Tune  5.     The  Rev'd  Mr.  Peter  Clark  was  ordained  Pastor  of  the  Church 

in  Salem  Village,  where  things  were  comfortably  carried  on. 


On  Nov'r  23,  1717. 
TheRevMMr       Dicd  thc  Reverend  Mr.   George  Cuewin,  in  the  35th 
George  Cur-       year  of  his  aoe    and  tlic  4th  year  of  his  ordained  minis- 

win's  death  "^  "    '  •' 

and  character,  try  in  this  Church.  He  was  highly  esteemed  in  his  life, 
and  very  deservedly  lamented  at  his  death  ;  having  been  very  emi- 
nent for  his  early  improvements  in  learning  and  piety,  his  singular 
abilities  and  great  labors,  his  remarkable  zeal  and  faithfulness  in  the 
service  of  his  master.  A  great  Benefactor  to  our  poor.  The  Rev- 
erend Mr.  Noyes  his  life  was  much  bound  up  in  him. 


OnDec'r  13,  1717. 
„,    „    ,^  „         Died    the  very  Reverend  and  famous  Mr.   Nicholas 

The  Rev'd  Mr.  •' 

Nicholas  Noyes,   NoTES,  near    70  years  of  age,   and  in   the  35th   vear  of 

his  death  and  '  ....  ' 

character.  his  ordained  ministry  in  this  Church. 

He  was  extraordinarily  accomplished  for  the  work  of  the  minis- 
try, whereunto  he  was  called,  and  wherein  he  found  mercy  to  be 
faithful ;  and  was  made  a  rich,  extensive,  and  long  continued  bless- 
inf.  Considering  his  superior  genius  ;  his  pregnant  wit ;  strong 
memory  ;  solid  judgment ;  his  great  acquisition  in  human  learning 
and  knowledge ;  his  conversation  among  men,  especially  with  his 
friends,  so  very  pleasant,  entertaining  and  profitable  ;  his  uncommon 
attainments  in  the  study  of  divinity ;  his  eminent  sanctity,  gravity 
and  virtue  ;  his  serious,  learned,  and  pious  performances  in  the  pul- 
pit ;  his  more  than  ordinary  skill  in  the  prophetical  parts  of  Scrip- 
ture ;  his  wisdom  and  usefulness  in  human  affairs  ;  and  his  constant 


103 

solicitude  for  the  public  good :  it  is  no  wonder  that  Salem  and  the 
adjacent  part  of  the  country,  as  also  the  Churches,  University  and 
people  of  New  England,  justly  esteem  him  as  a  principal  part  of 
their  glory.  He  was  born  at  Newbury,  22d  Dec,  1647;  and  died  a 
bachelor. 

These  characters  were  drawn  by  persons  well  acquainted  with  the 
Rev'd  persons  deceased,  and  published  in  the  Public  News  Letter,  in 
Boston. 


At  a  meeting  of  the  First  Church,  in  Salem,   Sept.  8th,    1718, — 
John  Higginson,  Esq.,  chosen  Moderator. 

Voted.  That  the  eighth  day  of  Octob'r  next  is  appointed  for  the  or- 
dination of  the  Rev'd  Mr.  Sam'l  Fisk. 

Voted.  That  the  Church  will  call  in  the  help  and  assistance  of  the 
Elders  and  messengers  of  the  following  Churches,  viz  :  The  First 
Church  in  Ipswich,  the  Church  in  Wenham,  the  First  Church  in  Bev- 
erly, the  Fourth  Church  in  Boston,  the  First  Church  in  Marblehead, 
the  Church  in  Salem  Village,  the  Church  in  the  Precinct  in  Salem  : 
to  assist  at  the  ordination  of  the  Rev'd  Mr.  Sam'l  Fisk. 
Voted.  That  John  Higginson,  Esq.,  Daniel  Epes,  Esq.,  and  Deacon 
John  Marston,  are  chosen  a  committee  to  write  unto  and  notify  the 
several  churches  above-named  ;  and  to  desire  the  Rev'd  Mr.  Joseph 
Gerrish,  or  the  Rev'd  Mr.  John  Rogers,  or  the  Rev'd  Mr.  Benjamin 
Colman,  or  the  Rev'd  Mr.  Thomas  Blowers,  or  either  of  them  which 
they  shall  see  meet,  and  can  prevail  with,  to  give  the  Rev'd  Mr.  Fisk 
his  charge  at  his  ordination. 

Voted.  That  Mr.  Epes  and  Deacon  Marston  do  enquire  and  take  a 
list  of  the  names  of  all  the  children  that  have  been  baptized  since 
the  death  of  the  Rev'd  Mr.  George  Curwin. 


A  copy  of  the  Letter  sent  by  this  first  Church  in  Salem,  to  invite 
the  Churches  aforenamed,  to  assist  at  the  ordination  of  Mr.  Fisk  in 
this  parish. 
The  First  Church   of  Christ  in   Salem,  to  the  First  Church  of  Christ 

in  Ipswich,  sendeth  greeting. 
Rev'd  and  Beloved  in  our  Lord  Jesus  Christ : 

It  having  pleased  the  Sovereign  God,  after  he  had,  in  the  close  of 


104 


the  last  year,  called  to  himself  our  Rev'd  and  dear  Pastors,  Mr. 
Nicholas  Noyes  and  Mr.  George  Curwin,  to  bring  to  our  help  the 
Rev'd  Mr.  Samuel  Fisk  ;  whose  ministerial  qualifications  and  labors 
we  have  been  so  satisfied  in  as  unanimously  to  call  him  to  the  office 
of  a  Pastor  over  us,  having  the  unanimous  concurrence  of  our  neigh- 
bors, the  inhabitants  of  this  Parish  herein  :  and  it  having  pleased 
God  to  incline  the  heart  of  the  Rev'd  Mr.  Fisk  to  accept  of  the  call 
we  have  given  him,  we  have  thought  fit  to  appoint  Wednesday,  the 
eighth  day  of  October  next  ensuing,  as  a  suitable  time  for  his  ordina- 
tion to  that  office. 

These,  therefore,  are  to  request  the  presence  and  assistance  of 
your  Rev'd  Pastors  and  messengers  on  that  day,  in  that  affair  ;  hav- 
ing likewise  sent  letters  of  this  import  to  other  churches  on  this  oc- 
casion ;  hoping  this  office  of  communion  may  tend  to  our  mutual 
edification  and  the  strengthening  our  holy  fellowship. 

Thus  commending  you  to  the  grace  of  God  in  our  Lord  Jesus 
Christ,  and  asking  your  continual  prayers  to  God  for  us. 

We  rest.  Your  Brethren  and  Serv'ts, 

John  Higginson,  \     In  the 
Daniel  Epes,         >    name  of 
Salem,  Sept.  8th,  1718.  John  Maeston.     j  the  Ch'h. 


On  the  eighth  of  Oct'r,  1718. 
Mr'.' Fis^k\^uw  '^^^  Rev'd  Elders  and  messengers  of  the  Churches 
ordained  Pastor,  -vy^ich  Were  invited,  assembled  in  Council  at  Salem,  in 
pursuance  of  their  invitation,  and  the  Rev'd  Mr.  Thomas  Blowers 
opened  the  public  service  by  prayer ;  the  Rev'd  Mr.  Benjamin  Col- 
man  preached  on  2  Corinthians,  4,  5, — an  excellent  sermon  to  the 
Yast  assembly.  After  sermon,  Mr.  Fisk  prayed  ;  then  the  Rev'd  Mr. 
Gerrish  prayed  and  gave  the  charge  ;  the  Rev'd  Mr.  John  Rogers  and 
Mr.  Benj.  Colman,  and  Mr.  Thomas  Blowers,  imposing  hands  with 
him.  Next,  the  Rev.  Mr.  John  Rogers  gave  the  right  hand  of  fel- 
lowship to  the  ordained  Pastor,  in  the  name  of  the  Rev'd  Elders 
present :  after  which,  the  fourth  part  of  the  hundred  and  eighteenth 
Psalm  was  sung,  and  the  Pastor  pronounced  the  blessing:  2  Co- 
rin'ns,  2d  chap.,  16th  v.,  and  12th  chap.,  9th  v. 


105 

On  this  ordination   day,  the  assembly  met  at  the   New   Church, 
which    was  now    almost   perfectly  finished :   a  vast   and 

A  new  church  .      . 

or  house  built      beautiful,  vct  grave   house   it  is.     It  Avas  begun   to  be 

for  the  public  ^    J        b  o  ^ 

worship  of  God.  raised  on  May  21st,  1718,  and  it  was  completely  raised 
May  24th,  1718.  The  congregation  first  met  to  worship  God  in  it, 
on  July  13th,  1718.  No  hurt  was  sustained  either  in  pulling  down 
the  old  house,  or  raising  the  new  one.     Laus  Deo  Salvatori. 

This  is  the  third  house  erected  for  the  public  worship  of  God,  on 
the  same  spot  of  land,  on  which  the  first  church  Avas  built  in  this 
Town,  and  which  was  the  first  in  the  Province. 


Salem,  Nov.  14,  1718. 
To  the  Rev.    Mr.  Sam'l  Fisk,    Pastor  of  the  First   Church  in  Salem, 
and  to  the  Church. 

Hon'd,  Rev'd  and  Beloved  : 

"Whereas  all  of  us,  the  subscribers,  have  been  for  some  time  under 
covenant  obligations  to  this  Church,  and  Avhereas  now  Divine  Prov- 
idence opens  a  way  for  our  embodying,  into  a  church  state  ourselves, 
under  the  pastoral  care  of  the  Rev'd  Mr.  Robert  Stanton,  whom  Ave 
design  to  have  ordained  for  that  purpose  as  soon  as  conveniently  may 
be. 

And  altho'  some  fcAV  of  us  have  failed  in  our  duty,  in  our  former 
proceedings,  Ave  pray  it  may  be  overlooked  and  passed  by. 

And  Ave  humbly  and  heartily  request  of  you,  that  you  Avould  be 
pleased  so  to  release  us  from  our  covenant  obligations,  as  that  ^ve 
with  our  children  may  have  your  free  consent,  to  embody  into  a 
church  by  ourselves,  and  may  be  by  you  recommended  to  the  pasto- 
ral care  of  our  intended  Pastor,  Mr.  Stanton.  And  Ave  entreat  avc 
may  have  the  benefit  of  the  Sacrament  with  you,  until  our  Church  is 
settled;  and  as  there  shall  be  occasion,  that  you  Avill  assist  and  help 
us,  especially  by  your  prayers  unto  the  God  of  all  grace,  that  in  so 
great  an  affair  Ave  maybe  directed  and  assisted,  to  proceed  in  all 
things  according  to  the  Avill  of  God ;  unto  Avhom  be  glory  in  the 
Churches  by  Jesus  Christ  thro'out  all  ages,  Amen. 

Martha  \Villard,  Eliz.  Gerrish,  Christopher  Babbidge,. 

Hannah  Willard,  Hannah  Pickering,  Simon  Willard, 

Mary  Prince,  Mercy  Swinnerton,  Jonathan  Webb, 

Abigail  AndreAV,  Eliz.  Barton,  Richard  Prince^ 

14 


106 


Ja,ne  Willard, 
Sarah  Hardy, 
Silence  Rogers, 
Eliz.  Bush, 
Eliz.  Dean, 
Margaret  Beadle, 
Mary  Murrey, 
Deborah  Masters, 


A  dismission 
ami  vecommen  ■ 
dation  granted 
to  the  brethren 
and  sisters, 
with  their  chil- 
dren, who  dwell 
in  the  Kastera 
Precinct. 


Dorothy  Neal,  Bcnj.  Ives, 

Priscilla  Hilliard.  Joseph  Hardy, 

Abigail  Punchard,         Daniel  Rogers, 
Sarah  Ward,  Malachi  Foot, 

Martha  Pope,  Josiah  Willard, 

Abigail  Foot,  John  Browne, 

Abigail  Foot,  Jun'r, 
Mary  Foot, 
Mary  Collins,  Jun"r,    Mary  Collins, 

And  whereas  I,  Simon  Willard,  have  served  this  Church  in  the  office 
of  a  Deacon,  I  pray  now  to  be  excused.  S.  W. 

At  a  meeting  of  the  First  Church  in  Salem  on  Dec'r  25th,  1718, 
being  Thursday  P.  M. 

A'oted.      An  answer  to  the  request   of  the    brethren    and   sisters,  wlio 
dwell  in  the  eastern  part  of  this  Town. 

Whereas  our  neighbors  who  dwell  in  the  eastern  part 
of  this  town  have  erected  a  house  for  the  public  worship 
of  God ;  and  the  first  parish  hath  granted  them  a  sepa- 
rate district  for  the  support  of  the  ministry  among 
them : — 

And  whereas  they  have  hereupon  called  a  learned,  orthodox  and 
pious  minister  to  dispense  the  gospel  to  them,  and  in  order  to  settle- 
ment and  ordination  among  them: — 

Altho'  we  cannot  but  bear  due  testimony  against  the  irregular 
proceedings  of  some  of  the  said  brethren  in  their  management  of  that 
affair,  of  building  a  house  for  a  separate  assembly,  contrary  to  the 
usage  and  proceedings  of  other  brethren  formerly  belonging  to  this 
Church,  in  the  gathering  of  a  church,  and  contrary  to  good  order : 
Yet  for  peace  sake,  considering  that  those  of  our  said  brethren  who 
request  dismission,  and  Avho  have  been  faulty,  have  confessed  their 
fault,  and  desired  that  it  might  be  everlooked ; — and  we  being  ready 
to  encourage  the  work  of  the  Gospel  among  us  in  this  Town: — 

Do  dismiss  our  said  brethren  and  sisters  with  their  children,  who 
dwell  to  the  eastward  of  the  said  line,  from  this  Church,  (so  as  that 
they  attend  communion  and  church  order  with  us  till  their  Pastor  is 
ordained,)  and  recommend  them  to  the  care  of  the  Rev'd  Mr.  Robert 
Stanton,  whom  they  intend  to  have  ordained  their  Pastor. 
Voted.  That  Deacon  Simon  Willard  be  dismissed  from  the  service  of 
this  Church  as  a  Deacon,  according  to  his  desire,  with  thanks  for  his 
good  service. 


lor 

1719. 

Aprils.  Then  was  communicated  to  the  Church  a  letter  from  the 
brethren  in  the  Eastern  Parish  in  this  Town,  (who  some  time  since 
embodied  into  a  particular  Church  by  fasting  and  prayer  and  signing  a 
covenant,  present  thereat  the  Rev'd  Mr.  Thomas  Blowers,  of  Beverl}^ 
and  the  Pastor  of  this  Church,  who  assisted  those  brethren,)  request- 
ing the  presence  and  assistance  of  the  Pastor  and  messengers  of  this 
Church  in  the  ordination  of  the  Rev'd  Mr.  Robert  Stanton,  on  Wed- 
nesday, the  8th  instant ;  and  the  Church  delegated  Deacon  Marston, 
and  Col.  John  Higginson,  and  Col.  Sam'l  Brown,  for  that  service. 


April 8th.      The  Rev'd  Mr.   Rob't  Stanton  was  ordained;  the   Pastor 
and  delegates  being  present. 


1727. 

Oct.  15.  After  evening  service  the  Pastor  stayed  the  brethren  of  the 
Church,  and  read  to  them  a  letter  from  the  First  Church  of  Christ  in 
Ipswich,  inviting  the  Pastor  and  messengers  of  this  Church  to  assist 
in  the  ordination  of  Mr.  Nathaneel  Rogers,  a  colleague  Pastor  to  his 
Father,  the  Rev'd  Mr.  John  Rogers,  in  that  Church.  Then  two  votes 
were  called,  viz  : 

1.  That  this  Church  will  send  their  messengers  as  desired  on  the 
specified  occasion. 

2.  That  our  brethren.  Deacon  Peter  Osgood,  Samuel  Brown,  Ben- 
jamin Lynde,  sen'r,  James  Lindall  and  Thomas  Barton,  do  represent 
this  Church  on  the  aboves'd  occasion.     Both  voted  in  the  affirmative. 

Oct.  18th.  The  Pastor  and  two  of  the  messengers  above  named  (the 
other  three  being  providentially  hindered)  went  to  Ipswich  and  there 
met  the  Elders  and  messengers  of  several  other  Churches  which  con- 
vened upon  the  same  account,  and  ordained  Mr.  Nathaneel  Rogers 
colleague  Pastor  with  his  Father,  the  Rev'd  Mr.  John  Rogers.  The 
Lord  make  them  both  very  great  blessings. 


Nov.  4th.  A  public  meeting  was  held  in  the  afternoon  of  this  day  (be- 
Tn  acc'foflhf  i"S  Saturday,)  in  the  House  of  God,  partly  on  account  of 
Earthquake.       the  sudden  and  we  fear   unnatural  death    of  our  sister 


108 

Hannah  Moses,  a  member  of  this  Church  for  many  years  past ;  also 
partly  on  account  of  a  terrible  earthquake,  which  was  on  Lord's  day 
night  last,  at  half  an  hour  after  ten  ;  both  Parishes  met  on  this  occa- 
sion ;  and  there  Avas  a  vast  assembly.  The  Pastor  preached,  from  1 
Peter,  4,  17,  18.     The  Lord  hear  us ! 


Dec.  21.  A  public  Fast  was  appointed  by  the  civil  government  on  ac- 
count of  the  late  surprising  and  dreadful  earthquake,  which  happened 
on  the  night  between  the  29th  and  30th  days  of  October  last  past, 
about  half  an  hour  after  ten-clock,  and  which  lasted,  that  is,  the 
first  shock,  about  6  minutes,  at  least  in  ,this  Town,  and  which  was 
followed  by  many  others  during  that  night,  and  afterwards ;  especial- 
ly in  the  Northern  parts  of  this  Province  till  this  time.  This  ex- 
tended, as  we  have  been  informed,  as  far  as  Pennsylvania  Southwards, 
and  how  far  Northwards  we  cannot  tell,  only  we  are  informed,  as  far 
as  any  of  our  Northeast  sattlemenls  reach.  This  day  was  observed 
by  us  and  the  Eastern  Parish  in  this  Town,  who  joined  with  us.  Now 
there  was  collected  by  a  contribution  for  the  poor, — Twenty-one 
pounds,  seven  shillings  and  nine  pence. 


1728. 

May  22.  The  Pastor  and  some  of  the  messengers  chosen  [Samuel 
Brown,  Deacon  Osgood,  Thomas  Barton,  James  Lindall,  John  Nut- 
ting and  Samuel  Ruck,]  Avent  down  to  the  place  appointed  for  meet- 
ing in  the  Eastern  Parish  in  this  town,  where  they  met  the  Elders 
and  messengers  of  several  other  Churches  Avhich  convened  upon  the 
same  account,  and  ordained  Mr.  Wra.  Jenison  Pastor  of  the  Eastern 
Church  and  Parish  in  this  Town.  The  Lord  make  him  and  his  peo- 
ple mutually  very  great  blessings.  Mr.  Clark  preached,  Mr.  Blowers 
gave  the  charge,  Mr.  Barnard  gave  the  right  hand  of  fellowship,  and 
the  Pastor  of  this  Church  prayed. 


[Mr.  risk  notices  also  the  following  ordinations,  viz  : 
of  Kev.  Nathaniel  Henchman  at  Lynn,  Noa^  2,  1720 ;  of 
Rev.  James  Osgood  ai  Stoneham^  Sept.   10,  1729 ;    of 


109 

Rev.  Joseph  Champney  at   Beverly,  Dec'r  10,  1729  ;  of 
Rev.  John  Warren  at  Wenham,  Jan'y  10,  1732. 

It  may  here  be  added  that  Mr.  Fisk  was  particular 
in  recording  annual  Fasts  and  Thanksgivings,  with  the 
exact  amount  of  contributions  received  for  the  ■  poor.  In 
some  years  during  his  ministry  no  other  records  appear.] 


After  the  public  worship  was  ended,  the  Pastor  stayed  the  breth- 
ren of  the  Church,  and  propounded  to  them,  that  they  would  meet 
g  publicly  in  this  house  on  the  6^/i  of  August  next,  to  give 
I'er  27.  thanks  to  God  for  his  great  goodness  in  bringing  our  fathers 
hither  and  planting  them  as  a  Church,  and  continuing  it  till  this 
time  ;  on  which  sixth  day  of  August  next  one  hundred  years  will  be 
accomplished,  and  the  second  commence.  The  Church  were  desired 
to  speak  their  mind  for  or  against  it  as  they  inclined  ;  but  one  spake 
who  was  for  it,  the  rest  were  silent,  whom  therefore  I  told,  I  should, 
because  it  was  our  custom,  take  as  consenting.  I  suppose  they  Avere 
all  for  it,  by  what  I  had  heard,  for  I  had  propounded  this  matter  (not 
only  to  the  neighboring  pastors,  who  much  approved  it,  Avhich  I  told 
this  Church,  but)  to  the  people  in  private  conversation ;  so  that  they 
had  sure  expectation  of  this  public  proposal. 


August  3.  I  propounded  publicly  to  the  congregation,  what  the  Church 
had  agreed  as  above,  and  prayed  their  presence  and  assistance  on  the 
said  day.  At  this  -.time  the  Eastern  Church  and  Parish  in  this  town 
were  present. 


1729,  August  6th. 

In  pursuance  of  the  above  vote  of  the  Church,  the  Church  and 
parish  in  considerable  numlaer  (with  all  the  neighboring  pastors  of 
This  Church'8   tiiig    association,   and    some  number    of  the    neighboring 

first  century  '  " 

'Jubilee.  congregations)  met  at  the  First    Church  in   this  Town, 

at  eleven  o'clock,  A.  M. 

The  public  worship  began  with  singing  the  122d  Psalm;  then  the 
Kev'd  Mr.  John  Barnard  (pastor  of  the  First  Church  in  Marblehead,) 


110 

made  a  very  excellent  and  adapted  prayer:  upon  which  the  107th 
Psalm,  the  three  first  stanzas  in  it,  was  sung  ;  next,  the  Pastor  of 
this  Church  preached  on  the  78th  Psalm,  the  first  seven  verses ;  after 
which  was  sung  the  44th  Psalm,  the  1,  2,  6  and  7th  verses  ;  after  which 
the  Rev'd  Mr.  Benjamin  Preacott,  pastor  of  the  third  Church  in 
this  Town,  prayed,  short  but  full;  next  we  sang,  as  a  proper  close, 
the  100th  Psalm,  the  long  metre.  In  the  close  the  Pastor  pronounced 
the  blessing.  The  Lord  accept  the  off"ering  of  thanks  we  have 
made.     Amen. 


[Rev.  S.  Fisk,  as  indicated  by  his  "  explanatory  note," 
at  the  end  of  the  transcript  record  of  church  members/' 
adopted  a  new  method  of  recording  the  names  of  "  such 
as  entered  into  or  renewed  their  covenant,"  and  also  "  such 
as  came  to  the  communion  of  the  Lord's  Supper,"  entering 
them  under  distinct  heads,  as  in  recording  baptisms.f  Ilis 
manner  of  proceeding  in  these  cases,  may  be  seen  from 
the  respective  statements  placed  by  him  at  the  head, 
which  are  the  folio  win  or. 


Here  followeth  a  catalogue  of  the  names  of  such  persons  who  have 
entered,  into  covenant  with  God  in  this  Church,  or  renewed  their 
baptismal  covenant ;  but  generally  have  not  had  light  sufiicient  at 
present  to  come  to  the  Lord's  Supper,  but  through  their  scruples  are 
as  yet  hindered  ;  beginning  Nov'r  2,  1718. 

These  persons  were  first  propounded  to  the  Church  and  examined. 


Here  followeth  a  catalogue  of  the  names  of  such  persons  who  have 
been  received  to  communion  at  the  Lord's  Table  in  this  Church,  from 
the  28th  Dec,  1718 — whose  desires  to  communicate  with  us  were 
first  propounded  to  the  Church,  and  were  examined  by  the  Pastor> 
according  to  the  usage  of  this  first  gathered  Church  in  this  Province. 

*See  ante,  17.  t  18 


Ill 

In  other  and  more  important  respects  Mr.  Fisk  departed 
from  the  practice  of  his  predecessors,  and  in  such  manner 
as  to  produce  great  uneasiness  and  disaffection  among 
his  people.  He  appears  to  have  dispensed  entirely  with 
Church  meetings,  excepting  when  he  stayed  the  Church 
after  religious  exercises  for  some  particular  purpose. 
Even  when  importuned  to  call  the  Church  together  to 
consider  impending  difficulties,  occasioned  by  his  official 
conduct,  he  persisted  in  refusing  compliance.  The  disas- 
trous results  which  followed  are  well  known  from  publica- 
tions of  the  time,  but  no  trace  of  them  appears  in  Mr. 
risk's  records,  excepting  an  incidental  allusion  made  by 
him  after  his  expulsion  from  the  pulpit  of  the  First 
Church.  As  already  mentioned,  Mr.  Fisk  kept  possession 
of  the  Church  book,  and  continued  to  use  it  throughout 
his  ministry  in  the  new  Church  formed  by  his  adherents. 
We  extract  from  his  record  of  "  such  as  entered  into  or 
renewed  their  covenant,"  a  brief  passage  containing  the 
allusion  referred  to,  and  stating  the  time  and  manner  of 
his  expulsion. 


1738,  July  30. 

Joseph  Orne,  jun'r,  being  sick  with  a  consumption,  nigh  to  death, 
entered  into  covenant  with  God  in  this  Church,  and  was  baptized  in 
the  dwelling-house  of  his  uncle,  Joseph  Orne,  who  educated  him 
publicly  from  his  youth  up.  This  is  the  dwelling  house  where  the 
First  Church  met  and  worshipped  God  for  several  Lord's  days,  after 
it  was  (with  its  Pastor)  driven  together  from  the  public  meeting- 
house, on  Lord's  day,  April  27,  1735. 


We  shall  now  introduce  from  the  succeeding  Church 
book  an  account  of  the  re-organization  of  the  old  Church, 
which  contains  a  renewal  and  final  sanction  of  the  genu- 


112 

ine  original  confession  of  faith  and  covenant  of  the  First 
Church  ;  here,  as  general!}^,  called  simply  the  Covenant.] 


At  a  meeting  of  the  Brethren  adhering  to  the  ancient  principles.of 
the  first  Church  in  Salem,  at  the  house  of  Benjamin  Lynde,  Esq.,  on 
the  5th  Aug.,  1736,  for  the  renewal  of  their  Covenant,  and  in  order 
to  the  having  a  compleat  organick  Church  : 

After  humble  prayer  to  Almighty  God  by  the  Rev.  Mr.  Prescott, 
at  the  desire  of  the  Brethren  then  met — 

The  first  Covenant  of  the  Church,  with  a  more  explicit  declaration 
as  it  was  before  dra-wn  up,  was  again  read  over,  and  after  mature  de- 
liberation renewed  and  subscribed. 

The  same  is  as  follows  : 

Salem,  Aug.  5,  1736. 

Whereas  it  hath  pleased  the  Holy  God  in  his  sovereignty  to  permit 
long  and  grievous  afl3.ictlons  and  distresses  to  be  on  the  first  Churck 
of  Christ  in  the  first  parish  in  Salem,  by  their  woful  divisions,  occa- 
sioned, as  to  us  appears,  by  the  maleconduct  of  their  late  pastor, 
Mr,  Sam'l  Fisk ;  who,  after  the  calling  and  advices  of  a  Council  on 
the  matters  alleged  against  him,  and  an  ecclesiastical  process  there- 
upon, tho'  without  any  proper  regard  had  to  them  by  the  said  pastor, 
he  finally  was  dismissed  by  a  major  part  of  the  Brethren  of  the 
Church  of  the  first  parish,  qualified  by  law  to  act  in  that  matter : 

And  whereas  a  number  of  the  Brethren  of  the  said  Church,  not- 
withstanding the  repeated  advices  and  admonitions  to  them  by  the 
aforesaid  councils,  through  the  prevailing  influence  of  Mr.  Fisk  upon 
them  (as  we  apprehend)  still  persist  in  refusing  the  reasonable  advice- 
of  the  said  council,  and  by  their  continuing  to  adhere  to  the  said  Mr.. 
Fisk,  make  themselves  in  some  sort  partakers  of  his  guilt  : 

Wherefore  we,  the  subscribers,  members  of  the  said  first  Church, 
and  adhering  to  their  first  principles,  both  as  to  doctrine  and  disci- 
pline, esteeming  it  our  duty  to  bear  testimony  against  such  of  our 
Brethren  as  walk  disorderly,  depart  from  their  first  principles  and 
order  of  discipline,  and  being  concerned  to  keep  ourselves  free  from 
offence,  as  well  as  to  enjoy  the  institutions  and  sacraments  of  our 
Lord  Jesus  Christ,  regularly  administered  to  us. 

We  do,  humbly  sensible  of  the  frowns  of  God  upon  us  in  the  breacli 


113 

and  rent  now  made  in  the  Church,  hereby  separate  ourselves  from 
our  Brethren  walking  disorderly  as  before  mentioned,  declaring  at  the 
same  time  our  readiness  to  receive  them  to  our  communion  and  fel- 
•  lowship,  upon  their  regular  walk,  and  return  to  the  first  principles  of 
the  Church.  And  furthermore,  Ave,  the  subscribers,  the  major  part 
of  the  brethren  regularly  admitted  into  the  Church,  now  in  the 
Church,  who  by  law  are  empowered  to  vote  in  calling,  settling,  sup- 
porting and  continuing  a  minister,  in  order  J;o  the  calling  an  ortho- 
dox minister  to  be  settled  among  us,  and  to  perform  the  ministerial 
office  in  the  ancient  place  of  public  worship  in  the  first  parish  ;  and 
in  order  to  proceed  to  a  full  and  organic  state  of  the  Church,  ac- 
cording to  its  primitive  and  original  constitution : 

Do,  in  the  first  place,  solemnly  renew  the  dedication  of  ourselves 
and  our  offspring  to  the  Lord  Jehova,  the  one  true  and  living  God, 
Father,  Son  and  Holy  Ghost. 

2.  We  do  confirm,  recognize,  and  renew  the  first  Covenant,  made 
and  entered  into  by  our  forefathers  at  their  first  settlement  into  a 
Church  state  in  this  place,  which  runs  in  the  following  words  : 

We  covenant  with  our  Lord  and  one  with  another,  and  we  do  bind 
ourselves  in  the  presence  of  God  to  walk  together  in  all  his  ways  ac- 
cording as  he  is  pleased  to  reveal  himself  to  us  in  his  blessed  word 
of  truth,  and  do  explicitly,  in  the  name  and  fear  of  God,  profess  and 
protest  to  walk  as  foUoweth  through  the  power  and  grace  of  our  Lord 
Jesus  Christ.  We  avouch  the  Lord  to  be  our  God,  and  ourselves  to 
be  his  people,  in  the  truth  and  simplicity  of  our  spirits.  We  give 
ourselves  to  the  Lord  Jesus  Christ,  and  the  word  of  his  grace  for  the 
teaching,  ruling,  and  sanctifying  of  us  in  matters  of  worship  and  con- 
versation, resolving  to  cleave  to  him  alone  for  life  and  glory,  and  to 
reject  all  contrary  ways,  canons  and  constitutions  of  men  in  his  wor- 
ship. 

We  promise  to  walk  with  our  brethren  with  all  watchfulness  and 
tenderness,  avoiding  jealousies  and  suspicions,  backbitings,  censur- 
ings,  provokings,  secret  risings  of  spirit  against  them,  but,  in  all  of- 
fences, to  follow  the  rule  of  our  Lord  Jesus,  and  to  bear  and  forbear, 
give  and  forgive,  as  he  hath  taught  us. 

In  public  or  private,  we  will  do   nothing  to   the   ofi'ence   of  the 

15 


114 

Church,  but  Mall  be  willing  to  take  advice  for  ourselves  and  ours  as 
occasion  shall  be  presented. 

We  will  not  in  the  congregation  be  forward  either  to  show  our  own 
gifts  and  parts  in  speaking  or  scrupling,  or  there  discover  the  weak- 
ness or  failings  of  our  brethren,  but  attend  an  orderly  call  thereunto, 
knowing  how  much  the  Lord  may  be  dishonored,  and  his  gospel  and 
the  profession  of  it  slighted  by  our  distempers  and  weaknesses  in 
public. 

We  bind  ourselves  to  study  the  advancement  of  the  gospel  in  all 
truth  and  peace,  both  in  regard  of  those  that  are  within  or  without, 
no  ways  slighting  our  sister  Churches,  but  using  their  counsel  as  need 
shall  be,  not  laying  a  stumbling-block  before  any,  no,  not  the  Indi- 
ans, whose  good  we  desire  to  promote  ;  and  so  to  converse  as  we 
may  avoid  the  very  appearance  of  evil. 

We  do  hereby  promise  to  carry  ourselves  in  all  lawful  obedience  to 
those  that  are  over  us  in  Church  or  Commonwealth,  knowing  how 
well-pleasing  it  will  be  to  the  Lord  that  they  should  have  encour- 
agement in  their  places  by  our  not  grieving  their  spirits  by  our  irreg- 
ularities. 

We  resolve  to  approve  ourselves  to  the  Lord  in  our  particular  call- 
ings ;  shunning  idleness  as  the  bane  of  any  state  ;  nor  will  we  deal 
hardly  or  oppressingly  with  any  wherein  we  are  the  Lord's  stewards. 

Promising  also  to  our  best  ability  to  teach  our  children  and  ser- 
vants the  knowledge  of  God  and  of  his  will,  that  they  may  serve 
him  also,  and  all  this  not  by  any  strength  of  our  own,  but  by  the 
Lord  Christ,  whose  blood  we  desire  may  sprinkle  this  our  covenant 
made  in  his  name. 

3dly.  We  do  further  covenant  and  engage  in  the  presence  of 
God  and  by  his  grace,  that  we  will  walk  together  as  a  Congregational 
Church  of  Christ  in  the  faith  and  order  of  the  gospel ;  more  particu- 
larly as  to  our  faith,  we  are  persuaded  of  the  Christian  religion  con- 
tained in  the  Scriptures  of  the  books  of  the  old  and  new  Testament, 
as  explained  in  the  Catechism  compiled  by  the  Rev'd  assembly  of  di- 
vines at  Westminster,   as  to  the  substance  of  it.     And  as  to  the  or- 


115 

der  of  the  gospel  among  us,  we  profess  and  take  the  Platform  of 
Church  Discipline  in  New  England,  composed  by  the  Synod  at  Cam- 
bridge, 1648,  to  be  our  rule  and  method  of  Church  discipline. 

And  all  this  we  promise,  not  through  any  strength  of  our  own,  but 
through  the  aids  and  assistances  of  the  Holy  Spirit,  flying  to  the 
blood  of  the  everlasting  covenant  for  the  pardon  of  our  manifold  sins 
and  praying  that  the  glorious  Jesus,  the  great  head  of  the  Church, 
would  keep  us  from  falling,  establish,  strengthen  and  settle  us,  and 
at  last  present  us,  faultless,  before  the  presence  of  his  glory  with  ex- 
ceeding joy. 

Geo.  Daland,  Benj'a  Lynde, 

James  Grant,  James  Lindall, 

John  Bickford,  Jr.,  Ben'a  Lynde,  Jun'r, 

Miles  Ward,  Jun'r,  Jno.  Nutting, 

John  Archer,  Henry  West, 

Ben'a  Lambert,  Sam'l  Ropes, 

James  Odell,  as  to  Discipline  )  Nath.  Phippen, 
I  lake  the  Platform  as  to  the  >  Jos.  Hathorne, 
substance  for  my  rule.  j       Samuel  West, 

Ben'a  Marston,  Sam'l  Gyles, 

Samuel  Osgood,  Nath'l  Ropes, 

Jona.  Gardner. 
It  was  agreed  that  our  brother,  Judge  Lynde,  should  be  moderator 
of  the  present  meeting. 

The   question  was    put  to    the  brethren    severally,    whether    they 
would  now  proceed  to  the  choice  of  soma   meet  person  to  discharge 
the  office  of  a  gospel  minister  among  them. 
Voted  in  the  affirmative  unanimously. 

It  was  then  resolved  that  the  brethren  would  severally  give  their 
voices  for  the  choice  of  a  minister  ;  which  being  done,  it  appeared 
that  Mr.  John  Sparhawk  was  chosen  by  a  great  majority. 


Letters  missive  from  the  "Bretliren  of  the  Church  of 
Christ,  meeting  in  the  ancient  place  for  public  worship  in 
the  first  parish  in  Salem,"  were  addressed  "  to  the  church- 
es of  Christ  under  the  pastoral  care  of  Mr.  Holyoke  of 
Marblehead,  Rev'd  Mr.  Benj.  Prescott,  Mr.  John  Chipman, 


116 

Mr.  Peter  Clarke,  Mr.  Champney,  Mr.  William  Hobby,  and 
Mr.  John  Warren,"  for  the  ordination  of  Rev.  John  Spar- 
hawk,  which  took  place  on  the  8tli  day  of  December, 
1736.  Mr.  Chipman  began  with  prayer;  Mr.  Appleton 
preached  from  11  Pro  v.,  30  ;  Mr,  Holyoke  gave  the  charge, 
and  Mr.  Prescott  the  right  hand  of  fellowship.* 

We  close  our  selections  with  some  brief  extracts  from 
Mr.  Sparhawk's  earlier  records,  illustrative  of  the  spirit 
and  manner  in  which  the  Church  proceeded  in  its  re-or- 
ganization. 

At  a  meeting  of  the  Church,  Dec'r  27,  1736,  after  humble  pra5'er 
to  God  for  his  blessing  upon  their  affairs  :  Upon  reading  a  letter 
from  Deacon  Peter  Osgood,  bearing  date  Dec'r  25,  1736,  signifying 
his  uneasiness  and  concern  that  he  has  so  long  continued  with  Mr. 
Fisk  and  his  adherents,  and  likewise  his  desire  to  join  with  this 
Church ;  the  brethren  unanimously  voted  their  satisfaction,  and 
heartily  received  him  to  their  former  communion  and  fellowship. 

Voted  that  our  brother,  Peter  Osgood,  be  continued  in  the  office  of 
a  Deacon. 

Voted,  that  the  Scriptures  be  read  as  part  of  public  worship. 


May  17,  1737. 

Mr.  John  Nutting  then  accepted  of  the  office  of  Ruling  Elder. 


At  a  meeting  of  the  Church,  April  18,  1738. 
Voted,  that  a    Lecture    be  set   up  among    us,    and  be    had   every 
fourth  week,  on  Wednesday,  at  eleven  o'clock,  forenoon. 


*  From  a  note  in  the  hand  of  the  late  Rev.  Dr.  Prince,  it  appears  (hat  the  "Boston 
News  Letter,  of  Dec'r  16,  1736,"  in  its  account  of  the  ordination,  gives  the  places  of 
residence  as  follows:  "Chipman  of  Beverlj';  Appleton,  Cambridge;  Holyoke,  Marble- 
head;  Prescott  and  Clarke,  Salem,  (afterwards  Danvers;)  Hobby  of  Reading ;  Champ- 
ney of  Beverly,  lower  parish." 


*  117 

At  a  meeting  Sept.  18,  1738, 
Whereas  Mr.  Samuel  Barton  has  declared  himself  not  fully  satis- 
fied of  the  particular  form  and  method  of  discipline  in  the  Congrega- 
tional Churches,  and  so  is  content  to  have  no  hand  in  the  rule  and 
discipline  of  this  Church,  but  still  is  desirous  to  partake  with  the 
brethren  in  the  ordinance  of  the  Lord's  Supper: — wherefore,  Voted, 
that  upon  his  open  profession  of  repentance  toward  God,  and  faith 
toward  our  Lord  Jesus  Christ,  and  his  sincere  endeavors  to  walk 
agreeable  to  the  rules  of  the  gospel,  he  be  admitted  to  the  holy  com- 
munion amons:  us. 


In  taking  leave  of  the  ancient  "Records  of  the  First 
Church — 1629  to  1736," — from  which  we  have  made  such 
copious  extracts,  we  would  observe  that  while  careful  to 
copy  exactly  the  words  of  the  original,  we  have  generally 
written  them  according  to  modern  orthography,  excepting 
proper  names,  which  we  have  endeavored  to  give  as  we 
found  them,  though  variously  spelt. 

As  in  making  these  extracts  for  a  special  purpose,  it 
was  not  thought  necessary  to  note  particularly  their  con- 
nection with  other  matters,  or  to  indicate  what  was  omit- 
ted, we  now  wish,  in  addition  to  the  general  view  already 
given  of  the  old  records'''  to  state  more  particularly  the 
contents  of  the  ancient  Church  book. 

These  contents,  as  we  have  seen,  consist  of  transcript 
records  and  original  records.  The  former  take  up  a  little 
more  than  eighteen  pages,  viz :  the  Covenant  of  1629, 
with  the  preamble  of  1636,  and  the  Quaker  postscript  of 
1660,  covering  the  first  two  pages ;  the  list  of  Church 
members  to  1659,  with  Mr.  Fisk's  explanatory  note,  six 
and  a  half  pages,  and  the  catalogue  of  baptisms,  from 
1630  to   1659,  ten  pages.     The  original  records  occupy 

*  pp.  11  and  18. 


118  * 

nearly  one  hundred  and  forty  pages,  viz :  the  catalogue  of 
baptisms,  extended  from  1G59  to  1735,  about  forty-three 
pages,  and  the  record  of  Church  proceedings  and  general 
matters,  from  16G0  to  1735,  about  ninety-seven  pages. 
Of  these,  Mr.  Higginson's,  from  16G0  to  1605,  cover  near- 
ly thirty-seven  pages:  Mr.  Noyes's,  from  1695  to  1712, 
fifteen  closely  written  pages  ;  Messrs.  Noyes  and  Curwin's, 
from  1712  to  1717,  twelve  pages  ;  and  Mr.  Fisk's,  includ- 
ing his  call  and  ordination,  twenty  pages,  besides  the  thir- 
teen given  to  his  catalogues  of  those  '' entered  into  cove- 
nant," and  those  "  received  to  communion  " ;  but  his  pages 
average  much  less  in  amount  than  the  rest. 

It  is  due  to  the  venerable  old  Church  Book  that  some 
notice  should  be  taken  of  its  perilous  captivity,  of  more 
than  seventy  years,  and  its  final  auspicious  return  to  its 
native  home. 

We  learn  from  the  succeeding  Church  records,  that, 
at  a  meeting  of  the  First  Church,  May  21,  1811,  the 
Pastor  called  the  attention  of  the  brethren  to  "the  book 
containing  the  ancient  Records  of  the  Church,  from  its 
first  establishment— in  1629  to  1736  "—stating  "that 
this  book,  which  had  been  withheld  from  the  Church  by 
Mr.  Fisk,  the  former  pastor,  when  he  was  dismissed  from 
that  office,  had  remained  in  the  care  and  keeping  of  his 
son,  Gen.  John  Fisk,  until  his  death,  his  father  having  made 
him  promise  not  to  give  it  up  during  his  (the  son's)  life. 

At  the  time  of  Gen'l  Fisk's  death,  the  book  w\as  in 

the  hands  of  the  Rev,  Mr.  Bentley,  who,  when  called  upon 
for  it,  refused  to  give  it  up  to  the  Pastor  of  the  Church, 
though  requested  to  do  it  by  the  remaining  family  of  Gen'l 
Fisk.  The  Church  therefore  voted  "that  a  Committee  be 
appointed,"  consisting  of  "Brother  Elder  Beckford,  Dea- 
con Hartshorne  and  bro'r  John  Pickering,  to  wait  on  Mr. 


119 

Bentley  and  request  hiiii  to  deliver  up  the  book  to  the 
Church."  The  Committee,  at  a  subsequent  meeting  of 
the  Church,  reported  "that  Mr.  Bentley,  after  their  calling 
on  him,  had  sent  the  book  to  Mr.  Eben'r  Putnam,  one  of 
the  heirs  of  Gen'l  Fisk,  and  Mr.  Putnam  had  delivered  it 
to  the  Pastor  of  this  Church.  The  book  being  much  out 
of  binding,  and  in  an  unsafe  state,  the  Church  voted  that 
the  Pastor  be  requested  to  have  it  bound  in  a  strong  man- 
ner, in  order  to  preserve  it ;  and  that  a  copy  of  this  an- 
cient KECORD  BE  MADE  FOR  THE  Church,  and  that  the  Pastor 
take  such  measures  as  he  may  think  proper  for  the  pres- 
ervation of  the  Church  books." 


FIRST  discussio:n". 

From  the  foregoing  pages,  it  will  appear  how  clearly 
the  foundation,  constitution,  and  discipline  of  the  First 
Church  illustrate  the  genuine  spirit  of  New  England  Con- 
gregationalism, which  is  the  spirit  of  Christinn  free- 
dom ;  and  it  is  important  that  this  great  ftict  should  be 
kept  in  mind  through  the  review  which  we  now  proceed  to 
take  of  various  public  discussions  that  have  arisen  from 
time  to  time,  within  the  last  thirty  years,  ia  relation  to 
this  Church. 

In  1832  was  published  a  pamphlet,  entitled,  "  Corres- 
pondence between  the  First  Church  and  the  Tabernacle 
Church,  in  Salem,  in  which  the  Duties  of  Churches  are  dis- 
cussed, and  the  Rights  of  Conscience  vindicated,"  with 
the  following  motto  : 

"  How  vain,  then,  are  those,  that,  assuming  a  liberty  to  themselves,  •would  yet  ti« 
all  men  to  their  tenets;  conjuring  all  men  to  the  trace  of  their  steps,  when  it  may  b« 
what  is  truth  to  them,  is  error  to  another  as  wise."  Felltham's  Resoltes. 

The  occasion  of  this  "Correspondence"  may  be  seen  from 
the  following  proceedings  of  the  respective  churches  : 

At  a  meeting  of  the  First  Church,  August  27,  1831,  Mrs.  Martha 
Baker,  having  applied  for  admission  to  this  Church,  stating  that  she 
had  for  some  time  "been  a  member  of  the  Tabernacle  Church,"  but 
"that  she  had  been  unable  to  procure  the  usual  recommendation" 
from  that  Church  to  this  ; — a  committee,  consisting  of  brothers  D. 
A.  White  and  H.  Devereux,  was  appointed,  respectfully  to  inquire  of 
the  Tabernacle  Church  the  reasons  for  "declining to  recommend  Mrs. 
Baker  to  our  communion."     An  answer  to  the  inquiry,  made  accord- 

16 


122 

ingly  by  the  committee,  was  duly  received  from  the  Tabernacle 
Church,  containing  a  copy  of  the  proceedings  of  that  Church,  Sep'r 
26,  1831,  on  IZrs.  Taker's  request  id  "be  recommeiided  to  the  i'^irst 
Church  in  this  town,"  when  "'it  was  unanimously  voted:  That  this 
-Church  cannot  grant  Mrs.  Martha  Baker's  request,  for  the  reasons 
following,  viz :. 

First,  Because  this  Church  cannot  consistently  recognize  any 
church  as  a  "  sister  church,"  v/hich,  in  our  judgrnent,  rejests  those 
^doctrines  which  we  feel  bound  to  receive  as  the  fundamental  doc- 
trines of  Christianity ;   and 

Secondly,  Because  this  Church  cannot  consent  to  hold  fellowship 
•with  any  Church  which  manifest?  an  entire  disregard  to  the  discipline 
of  this  Church,  and  which  by  readily  admitting  to  Its  ccmmunion 
those  who  have  been  excom.municated  by  us,  virtually  declares  the 
disciplinary  acts  of  this  Church  to  be  'null  and  void.'  " 

This  second  charge  was  first  discussed  as  printed  in 
an  appendix  to  the  "  Correspondence,"  and  a  final  reply 
on  the  subject,  was  received  from  the  Tahernacle  Church  ; 
when  the  Committee,  in  behalf  of  the  First  Church,  ad- 
dressed to  the  Tabarnacle  Church  the  following  communi- 
cation, here  somewhat  abridged,  dated  February  18,  1832, 
to  which  no  reply  was  made  : 

Cheistian  Brexhren", 

We  have  duly  received  your  reply  dated  the  l7th  of  Janua- 
ry, to  our  communication  addressed  to  you  on  the  8th  of  November 
last,  vindicating  this  church  from  your  charge  against  it  of  having 
manifested  "an  entire  disregard  to  the  discipline  of  your  church,  by 
readily  admitting  to  its  communion  those  who  had  been  excommu- 
nicated by  you."  Our  refutation  of  that  charge  appeared  to  us  so 
complete  and  satisfactory,  that  we  cannot  conceal  our  surprise  at  the 
manner  in  which  it  has  been  received  by  you.  But  it  is  not  our  in- 
tention here  to  go  into  any  examination  of  your  reply,  having  no  dis- 
position to  extend  this  discussion  unnecessarily,  and  finding  nothing 
in  the  principles  or  facts  stated  by  you,  which  materially  aflfects  the 
merits  of  our  defence  against  that  charge. 

But  the  manner  in  which  you  allude  to  and  reiterate  your  other 
charge,  which  you  now  represent  as  a  "  charge  of  a  dereliction  from 


123 

the  great  doctrines  of  Christianity,"  has  led  us  to  think  it  more  im- 
portant than,  we  had  supposed,  to  give  to  that  also  a  full  considera- 
tion. We  are  the  more  encouraged  to  undertake  this  from  your  hav- 
ing expressed  "  the  pleasure  which  you  should  experience  on  asceT- 
taiuing  that  this,  your /ar  lueightier  charge,  is  equally  unfounded." 
"VVe  ma;%  therefore,  expect  your  candid  attention,  and  if  you  v/ill  but 
favor  us  with  that,  we  have  no  doubt  of  being  able  to  afford  you  such 
pleasure  in  the  fullest  degree,  and  also  to  convince  you,  upon  serious 
reflection,  that  your  charge  is  not  less  presumptuous  than  unwarrant- 
able, not  less  inconsistent  with  your  own  character  as  Protestant  pro- 
fessors, than  it  is  injurious  to  ours  as  Christian  believers. 

You  justly  regard  the  charge  first  alleged,  especially  as  now  repre- 
sented by  you,  to  be  "far  weightier"  than  the  other,  for  sc  it  certain- 
ly is  as  to  those  who  make  the  charge ;  but  to  those  who  think  it  "  a 
very  small  thing  to  be  judged  of  you,  ur  by  m.an's  judgment,"  it  is 
light.  We  diuer  from  you  do  further  than  you  do  from  "us  ;  and  if 
v/e  are  to  be  judged  as  rejecting  fundamental  doctrines,  because  we 
adhere  to  the  Bible  alone,  exclusive  of  human  systems  of  divinity, 
you,  for  coupling  such  systems  with  the  Tible,  may  be  judged  as  "re- 
ceiving for  doctrines  the  commandments  of  men,"  and  "making  the 
word  of  God  of  none  effect,"  through  your  unscriptural  creeds  and 
confessions.  "Let  us  not,  therefore,  judge  one  another  any  more." 
If  we  are  conscientious  in  our  opinions,  no  error  in  our  respective 
views  of  Christian  doctrine  can  be  so  great  as  that  of  uncharitably 
judging  and  condemning  each  other.  The  following  passage  from  a 
discourse  of  the  amiable  and  learned  Seed,  deserves  the  serious  at- 
tention of  all  who  are  liable  to  fall  into  this  great  error.  "  Whether 
a  good  man,"  says  he,  "who  is  a  misbeliever  in  some  points,  without 
any  faultiness  or  irregularity  of  will,  will  be  damned  for  his  erroneous 
way  of  thinking,  may  be  a  question  with  some  people  ;  but  I  think 
it  admits  of  none,  that  a  man  will  be  damned  for  an  uncharitable  way 
of  thinking  and  acting."*  And  this,  you  will  perceive,  is  but  a 
comment  upon  the  Apostle's  declaration,  that  although  he  understood 
all  mysteries,  and  had  all  faith,  and  yet  had  not  charity,  he  was 
nothing. 

We  beg  leave,  in  the  first  place,  to  make  a  few  remarks  upon  cer- 
tain statements  in  your  Rev.  Pasto.'s  btlef  ccmiaunicating  the  vote 
of  your  church  respecting  Mrs.  Eaker.     This  vote  appears  to  us  to 

♦"Diseourse^i"— Vol.  2,  p.  &1. 


124 

present  a  rule  of  proceeding  as  novel  as  it  is  extraordinary  ;  but 
your  Rev.  Pastor  states  that  it  "is  not  regarded  as  presenting  any 
new  view  of  the  principle  on  which,  in  relation  to  other  churches, 
you  have  long  felt  it  your  duty  to  act."  This  representation,  we 
think,  must  have  proceeded  from  a  misrecollection,  or  inexperience, 
as  to  the  past  history  and  affairs  of  your  church  ;  for  so  recently  as 
since  the  settlement  of  our  junior  pastor,  an  instance  has  occurred  of 
a  recommendation  from  this  church  to  yours,  which  we  have  always 
Tinderstood  was  received  with  the  usual  courtesy.  And  it  is  deserv- 
ing of  remark,  that,  in  considering  Mr.  Brown's  application  to  he 
recommended  by  you  to  this  church,  you  do  not  appear  to  intimate 
that  there  was  any  question  about  recommending  him,  on  account  of 
the  church  to  which  he  wished  to  becom.e  united.  On  the  contrary, 
the  question,  at  that  time,  seems  never  to  have  been  raised.  This 
church,  certainly,  during  its  existence  of  more  than  two  hundred 
years,  has  known  of  no  such  principle,  as  you  now  set  up,  in  its  in- 
tercourse with  other  churches,  either  in  receiving  or  granting  recom- 
mendations of  members  who  wished  to  transfer  their  connexion  to  or 
from  this  church.  Within  our  own  knowledge,  repeated  instances  of 
this  kind  of  Christian  courtesy,  both  in  recommending  and  receiving 
members,  have  taken  place  between  this  and  other  churches,  of  as 
high  reputed  orthodoxy  as  your  church,  and  whose  pastors  are  in  full 
fellowship  with  your  pastor.  It  is  but  a  few  years  since,  that  a  mem- 
ber of  the  Third  Church  in  this  town,  who  for  some  time  had  wor- 
shipped with  us,  and  who  requested  of  that  church  a  "  dismission 
and  recommendation  to  the  First  Church,"  was,  agreeably  to  his  re- 
quest, "  unanimously  recommended  to  the  Christian  watch  and  fel- 
lowship of  the  said  First  Church."  This  recommendation  was  signed 
by  the  present  worthy  pastor  of  the  Third  Church,  who  in  so  doing 
did  but  act  in  conformity  to  immemorial  Christian  usage,  and  in  that 
spirit  of  "  orthodoxy  and  charity  united,"  which  led  the  excellent 
Dr.  Watts  to  exclaim,  "  I  see,  I  feel,  and  am  assured,  that  several 
men  may  be  very  sincere,  and  yet  entertain  notions  of  divinity  all 
•widely  different." 

Here  was  an  example  worthy  of  your  imitation.  Why  should  it 
not  have  been  followed  in  the  case  of  Mrs,  Baker  ?  We  regret  that 
your  Rev.  Pastor  should  see  occasion  so  emphatically  to  state  to  us, 
that  in  taking  a  directly  opposite  course,  there  Avas  "  not  the  slight- 
est hesitation  or  difference  of  opinion,  on  the  part  of  the  church,  as 


125 

to  the  course  proper  to  be  pursued."  This  would  seem  to  indicate 
that  you  had  already  yielded  to  the  influence  of  that  exclusive  spirit* 
which  is  at  war  with  the  charity  of  the  gospel,  and  which  we  had 
hoped' would  not  reach  our  peaceful  community.  How  otherwise  can 
we  account  for  such  unanimity,  upon  such  a  question,  and  under  such 
circumstances  ?  Could  it  have  resulted  from  a  dispassionate  exercise 
of  your  reason  and  judgment  upon  the  merits  of  the  question  ?  Could 
you  have  been  thus  unanimous,  had  you  impartially  examined  the 
subject  in  all  its  important  relations  ?  Could  you  have  wholly  set  at 
nought  the  claims  of  the  First  Church  to  your  Christian  courtesy  ? 
Could  you  have  regarded  as  nothing  its  ancient  foundation  in  Christ, 
its  devotion  to  the  Bible  alone  as  the  rule  of  faith  and  worship,  and 
its  uniform  support  of  the  great  principles  of  Christian  truth,  free- 
dom and  charity  ?  Could  you  have  established  a  precedent  so  ad- 
verse to  the  Christian  liberty  of  your  own  members,  had  you  well 
considered  that  it  is  their  individual  right  and  duty,  whenever  con- 
science, enlightened  by  divine  truth,  shall  require  it  of  them,  to  leave 
your  communion  for  such  as  may  be  more  conducive  to  their  edifica- 
tion ?  And  could  you  have  been  wholly  indifferent  to  the  influence 
of  your  example  upon  the  peace  and  harmony  of  the  Christian  com- 
munity ?  We  feel  persuaded  that  had  you  thus  dispassionately  con- 
sidered the  subject,  you  would  have  doubted  the  soundness  of  the 
principle  upon  which  you  proceeded  ;  and  had  you  considered  also 
that  the  great  responsibility  which  rests  upon  us  all,  respects  not  the 
faith  of  others  so  much  as  it  does  our  own  practice,  you  would  have 
chosen  to  err,  if  err  you  must,  on  the  side  of  Christian  charity  and 
peace. 

If  our  apprehensions  of  the  influence  of  such  an  exclusive  spirit 
among  you  be  well  founded,  suffer  us  to  entreat  you  to  resist  and 
suppress  it,  as  the  deadliest  foe  to  the  true  Christian  spirit.  Freed 
from  this  influence,  you  might  enjoy  that  divine  charity,  which  would 
restrain  you  from  charging  us  with  a  "  dereliction  from  the  great  doc- 
trines of  Christianity,"  and  might  possibly  be  led  into  that  free  and 
impartial  inquiry  after  truth,  which  would  enable  you  to  see  those 
doctrines  in  the  same  light  with  us.  For,  as  the  venerated  Baxter 
says,  *'be  you  never  so  peremptory  in  your  opinions,  you  cannot  re- 
solve to  hold  them  to  the  end ;  for  light  is  powerful,  and  may  change 
you  whether  you  will  or  no  ;  you  cannot  tell  what  that  light  will  do 


1^6 

"whiclx  you  never  saw.  But  prejudice  will  make  you  resist  the  light, 
and  make  it  harder  for  ycu  to  understand."* 

•'  The  only  moans  by  wlilch  religious  knowledge  can  be  advanced," 
saya  Bishop  Lowth,  "  is  freedom  of  inquiry.  An  opinion  i"s  not 
therefore  false,  because  it  contradicts  received  notions  ;  but,  v/hether 
true  or  false,  let  it  be  submitted  to  a  fair  examination,  Trulh  must 
in  the  end  be  a  gainer  by  it,  and  appear  with  greater  advantage."! 

"Truth  and  error,"  says  a  late  eloquent  Baptist  divine,  "  as  they 
are  essentially  opposite  in  their  nature,  so  the  causes  to  which  they 
arc  indebted  fci-  their  perpetuity  and  triumph  are  not  less  so.  V/hat- 
ever  retards  a  spirit  of  inquiry,  is  favorable  to  error ;  whatever  pro- 
motes it,  to  truth.  But  nothing,  it  will  be  acknowledged,  has  a 
greater  tendency  to  obstruct  the  exercise  of  free  inquiry,  than  the 
spirit  and  feeling  of  a  party."* 

The  vote  of  your  church,  containing  your  *'  weightier  charge," 
and  exhibiting  the  main  principle  upon  Vi^hich  you  refuse  to  recom- 
mend Mrs.  Baker  to  the  First  Church,  is  important  in  a  general  viev/, 
and  deserves  from  you,  certainly,  a  fuller  consideration  than  you  ap- 
pear to  have  given  it.  This  principle  in  its  operation  concerns  not 
merely  the  First  Church  and  the  Tabernacle  Church,  but  other 
Churches  also,  and  affects  the  rights  of  the  individual  members  of 
your  church,  and  of  all  churches  v/hich  may  be  influenced  by  the  ex- 
ample of  yours.  The  subject  thus  becomes  identified  with  the  great 
cause  of  Christian  truth  and  freedom,  as  well  as  with  that  of  Chris- 
tian peace  and  charity,  and  acquires  an  importance  which  could  not 
attach  to  the  particular  question  v/hich  has  led  to  this  discussion. 
But  it  did  not  appear  to  affect  the  character  of  this  church  so  direct- 
ly, or  make  it  so  incumbent  upon  us  to  reply  to  it,  as  your  more  spe- 
cific charge  of  a  wanton  disregard  to  your  rules  of  discipline. 

It  could  not  appear  to  us  of  any  great  consequence,  as  respects 
our  Christian  standing,  that  you  should  judge  us  to  have  rejected 
what  you  deem  fundamental  doctrines,  while  we  were  conscious  of 
retaining  all  which  we  deem  fundamental.  We  know  that  wise  and 
good  men,  in  all  ages  of  the  world,  have  differed  in  opinion,  espec- 
ially on  the  subject  of  religion,  which,  from  the  very  constitution  of 
the  human  mind,  must  always  be  the  case,  and  that,  while  some 
Christians  embrace  certain  doctrines  as  fundamental,  others  will  re- 

*  1  Baxter'^  "Works,  42.  tVisitbtioa  Sermon,  1758. 

tBobert  Hall — "  Terms  of  Communion." 


127 

Ject  tliem  as  erroneovis,  who  are  equally  conscientious  and  faithful  in 
the  study  of  the  holy  Scriptures.  Such  diS"erencesof  opinion  do  not 
necessarily  bring  reproach  upon  any  party,  nor  need  thsy  occasion  a 
breach  of  the  great  law  of  love  and  charity  which  ail  admit  to  be  the 
fundamental  law  of  Christianity. 

Our  sole  object  is  to  convince  you  of  the  truth  of  thece  great 
principles.  We  have  no  disposition  to  enter  into  a  controvercy  rnth. 
you  upon  any  of  the  doctrines  which  you  n^ay  be  supposed  to  hold. 
On  the  contrary,  Ave  v/ould  strenuously  maintain  your  right  to  hold 
and  avow  them,  coupled  only  v/ith  the  obligation  to  allow  us  the  ex- 
ercise of  the  sam.e  right.     Why  may  it  nc'c  be  so  ? 

Professing,  as  we  do,  to  held  to  the  Bible  as  the  standard  of  Chris- 
tian faith,  and  to  be  under  the  same  obligation  to  examine  it  for  our- 
selves, without  attaching  authority  to  any  human  interpretation,  it 
necessarily  follows  that  x/e  ought  to  admit  each  other's  integrity  in 
this  high  trust,  as  readily  as  in  lovrer  ones,  and  recognize  each  other's 
Christian  claims  accordingly.  Shall  we,  instead  of  this,  judge  tha 
integrity  of  others  by  comparing  the  result  of  their  inquiries  with 
that  to  which  we  have  attained,  and  thus  mahe  our  interpretation  of 
scripture  a  test  for  trying  their  soundness  in  faith,  or  their  claim  to 
our  charity?  Is  not  such  conduct  presumptuous  and  essentially  un- 
christian, and  has  it  not  ever  led  to  animosities  and  dissensions,  and 
thus  prevented  the  genuine  influence  of  our  holy  religion  among  men  ? 

It  must  then  be  a  common  object  v/ith  the  enlightened  friends  of 
Christianity  to  remove  this  scandal  from  the  church,  and  to  promote 
an  opposite  spirit,  the  spirit  of  love  and  peace,  which  is  the  true 
badge  of  the  disciples  of  Christ. 

DUTY    OF    CHXJKCHES. 

From  the  time  of  the  primitive  ages  of  Christianity,  churches, 
formed  professedly  upon  its  principles,  have  been  prone  to  forget  the 
design  of  their  institution,  and  the  laws  to  which  they  were  subject, 
and  to  manifest  a  spirit  directly  opposite  to  that  of  Christ.  We 
therefore  propose,  before  proceeding  to  consider  the  subject  of  your 
vote  in  particular  reference  to  this  church,  to  take  a  view  of  the  du- 
ties of  Christian  churches  in  relation  to  each  other,  and  in  respect  to 
the  admission  and  recommendation  of  church  members. 

The  general  duty  of  churches  has  been  well  stated  by  the  late  Rob- 
ert Hall,  who  applied  to  this  subject  the  force  of  his  clear  and  pow- 
erful mind.     "The  duty  of  churches,"  says  he,  "originates  in  that 


128 

of  the  individuals  of  which  they  consist,  bo  that  when  we  have  as- 
certained the  sentiments  and  principles  which  ought  to  actuate  the 
Christian  in  his  private  capacity,  we  possess  the  standard  to  which 
the  practice  of  churches  should  be  uniformly  adjusted.""^'  Here  we 
see  the  obligation  which  rests  upon  all  churches,  not  only  to  'idhere 
strictly  to  the  laws  of  Christ  in  conducting  their  government  and  dis- 
cipline, but  to  manifest,  in  all  their  conduct  and  proceedings,  those 
sentiments  of  justice,  candor,  charity,  humility  and  good  will,  which 
the  gospel  so  constantly  enjoins  upon  individuals.  Considering,  in- 
deed, that  these  virtues  constitute  so  principal  apart  of  the  religion 
of  Christ,  and  that  churches  are  formed  to  promote  this  religion  in 
the  world,  as  well  as  for  their  own  edification,  it  is  peculiarly  incum- 
bent on  them  to  exhibit  a  bright  example  of  all  the  Christian  virtues. 

From  the  writings  of  the  New  Testament  v/e  learn  the  nature,  du- 
ties, and  mutual  connexion  of  churches.  There  we  find  that  the 
word  church,  which  is  of  the  same  import  as  assembly  or  congrega- 
tion, is  used  to  signify  either  the  whole  body  of  believers,  the  uni- 
versal church,  or  those  particular  societies  of  Christians,  formed  in 
different  places,  which  together  constituted  the  universal  church, 
and  sustained  the  same  relation  to  Christ  their  common  head  and 
lawgiver.  These  of  course  were  sister  churches,  a  relation  resulting 
from  their  very  nature  and  condition.  "However  familiar,"  says  the 
eloquent  writer  just  referred  to,  "the  spectacle  of  Christian  societies, 
who  have  no  fellowship  or  intercourse  with  each  other,  has  beco.Tie, 
he  who  consults  the  New  Testament  will  instantly  perceive  that 
nothing  more  repugnant  to  the  dictates  of  inspiration,  or  the  practice 
of  the  first  and  purest  age,  can  be  conceived.  When  we  turn  our 
eyes  to  the  primitive  times,  we  behold  one  church  of  Christ,  and  one 
only,  in  which,  when  new  assemblies  of  Christians  arose,  they  were 
considered,  not  as  multiplying,  but  diffusing  it ;  not  as  destroying  its 
unity,  or  impairing  its  harmony,  but  being  fitly  compacted  together 
on  the  same  foundation,  as  a  mere  accession  to  the  beauty  and  gran- 
deur of  the  whole." 

The  same  relation  still  subsists  among  all  Christian  societies,  or 
particular  churches,  certainly  all  that  are  formed  after  the  primitive 
model,  and  built  upon  the  true  principles  of  gospel  liberty.  Such 
churches  are  sister  churches,  whether  they  acknowledge  the  connec- 
tion or  not.     Even  should  they  so  far  forget  it,  as  to  indulge  in  bitter 

*  Reasona  for  Christian  in  opposition  to  Party  Communion. 


129 

recriminations  towards  each  other,  and  even  make  it  a  point  of  con- 
science to  deny  that  they  have  any  Christian  connection  whatever  ; 
yet  it  remains  a  fact,  independent  of  their  will,  that  they  are  sister 
churches,  having  one  common  Master,  and  subject  to  the  same  divine 
rules  of  faith  and  duty,  and  that  they  owe  to  each  other  the  courtesy 
and  kindness  which  such  a  relation  implies. 

But  "if,"  adds  the  same  admired  writer,  "amidst  the  infinite  di- 
versity of  opinions,  each  society  deems  it  necessary  to  render  its  own 
peculiarities  the  basis  of  union,  as  though  the  design  of  Christians 
in  forming  themselves  into  a  church,  were  not  to  exhibit  the  great 
principles  of  the  gospel,  but  to  give  publicity  and  effect  to  party  dis- 
tinctions ;  all  hope  of  restoring  Christian  harmony  and  unanimity 
must  be  abandoned.  When  churches  are  thus  constituted,  instead 
of  enlarging  the  sphere  of  Christian  charity,  they  become  so  many 
hostile  confederacies."^"  What  a  dereliction  is  this  of  every  prin- 
ciple of  protestantism,  as  well  as  gospel  liberty  and  peace  !  Noth^ 
ing  can  be  clearer,  than  that  receiving  the  Scriptures  as  the  common 
standard  of  faith,  with  the  acknowledged  right  of  private  judgmejit, 
involves  the  obligation  of  mutual  candor  and  charity,  in  our  endeav- 
ors to  understand  them  and  ascertain  the  truths  which  they  reveal, 
"Can  any  man,"  says  Dr.  Doddridge,  "  with  the  least  color  of  rca-f 
son,  pretend  that  I  have  a  right  to  judge  for  myself,  and  yet  punish 
me  for  using  it  ?  That  is,  for  doing  that  which  he  acknowledges  I 
have  a  right  to  do.  To  plead  for  it  would  be  a  direct  contradiction 
in  terms."! 

You  will  find  in  the  works  of  this  learned  author,  who  was  not  less 
catholic  than  orthodox,  much  that  is  calculated  to  subserve  the  cause 
of  Christian  peace  and  charity.  "  Union  of  affection,  amidst  diver» 
sity  of  opinions,"  appears  to  have  been  his  motto.  In  explaining  the 
apostolic  direction,  "  be  like  minded,  having  the  same  love,  being  of 
one  accord,  of  one  mind,"  he  says,  "  be  unanimous  in  affection,  if 
you  cannot  be  so  in  opinion,  agree  on  cultivating  the  same  love,  how- 
ever your  judgments,  yea,  and  in  some  instances  your  practices,  may 
be  divided."  "The  best  of  men  differ,  their  understandings  differ, 
various  associations  have  been  accidentally  formed,  and  different 
principles  have  been  innocently,  and  perhaps  devoutly  admitted, 
which,  even  in  a  course  of  just  and  sensible  reasoning,  must  necessa- 
rily lead  to  different  conclusions.     Accordingly  we  find  that  the  wis- 

•  Terms  of  Communion.  f  Works,  4 v.  473. 

17 


130 

est  and  the- Vest  of  men  have  pleaded  tlie  cause  on  either  side  of  va- 
rious questions,  ■which  to  both  have  seemed  important,  without  being 
able  to  produce  conviction. — Let  us  be  greatly  upon  our  guard  that 
we  do  not  conden7n  our  brethren,  as  having  forfeited  all  title  to  the 
name  of  Christians,  because  their  creeds  or  confessions  of  faith  do 
not  come  up  to  the  standard  of  our  own."'^ 

A  learned  contemporary  author,  and  of  the  like  catholic  spirit 
"with  Doddridge,  has  also  well  described  that  kind  of  union,  which  it 
is  the  duty  of  churches  to  cultivate.  ''Herein  it  is,"  says  he,  "that 
true  Christian  unity  does  consist;  not  so  much  in  uniformity  of 
opinion  as  in  unanimity  of  affection,  in  love  and  peace,  in  mutual 
charity  and  good  will,  and  in  all  kind  and  friendlj'--  offices,  as  it  be- 
cometh  brethren  in  Jesus  Christ.  We  are  therefore  exhorted  as 
Christians,  to  keep,  not  an  unity  of  opinion  in  the  bond  of  ignorance, 
nor  an  unity  of  profession  in  the  bond  of  hjpocris)/,  but  an  unity  of 
spirit  in  the  bond  of  peace  J"] 

Another  contemporary  and  kindred  genius,  the  distinguished  Dr. 
Foster,  observes :  "  If  we  are  contented  with  the  Scripture  rule,  we 
may  unite  in  affection  and  brotherly  communion,  though  we  cannot 
in  opinion."  "To  agree  in  opinion  is  entirely  out  of  our  power  ;  to 
profess  alike,  while  we  believe  difTerently,  is  base  and  dishonest,  and 
destructive  of  the  most  sacred  obligations,  and  upon  that  account, 
ought  never  to  be  the  matter  of  our  choice  ;  so  that  neither  of  these 
can  be  any  part  of  that  unity  which  we  are  bound  to  cultivate  as  a 
religious  and  moral  duty  ;  but  the  whole  sum  of  it  must  be  resolved 
into  this,  that  condescension,  mutual  forbearance,  and  an  harmony  of 
mild,  benevolent  affections,  supply  the  place  of  that  uniformity  of 
faith  and  profession,  which  is,  morally  speaking,  impossible. "J 

The  learned  and  excellent  Howe,  author  of  "The  Living  Temple," 
speaks  as  follows  of  the  wisdom  of  the  apostolic  practice  upon  this 
subject:  "The  case  was  at  that  time  urging  and  important.  A 
great  and  numerous  party  Avas  formed  of  such  as  did  nauseate  the 
simplicity  of  the  Christian  religion,  and  the  true  design  of  it.  All 
the  care  was,  what  course  was  most  proper  and  suitable  to  preserve 
the  rest.  Counsel  w^as  not  taken  to  this  effect ;  let  us  bind  them  by 
certain  devised  preter-evangelical  canons  to  things  never  thought  to 
be  enjoined  by   Christ  himself,   severely  urge   the    strict  and  uniform 

*Idein,  282.  fTruo  Doctrine  of  the   N.  T.  IG. 

%  Discourses  on  Natural  Religion  and  Social  Virtue— v.  2,  p.  331. 


131 

observance  of  them,  make  the  terms  of  Christian  communion  straiter 
than  he  ever  made  them,  add  new  rituals  of  our  own  to  his  institu- 
tion, and  cut  off  from  us  all  that  never  so  conscientiously  scruple 
them.  No ;  this  was  the  practice  of  their  enemies,  and  it  was  to 
narrow  and  weaken  the  too  much  already  diminished  Christian  in- 
t-erest." 

"  Yea,  the  attempt  of  imposing  anything  upon  the  disciples,  but 
what  was  necessary,  is  judged  a  tempting  of  God;  a  bringing  the 
matter  to  a  trial  of  skill  with  him,  whether  he  could  keep  the  church 
quiet,  when  they  took  so  direct  a  course  to  distemper  and  trouble  it. 
The  prudence  and  piety  of  those  unerring  guides  of  the  church, 
themselves  under  the  guidance  of  the  spirit  of  truth,  directed  them 
to  bring  the  things  wherein  they  woilld  have  Christians  unite  withiu 
as  narrow  a  compass  as  possible,  neither  multiplying  articles  of  faith, 
nor  rites  of  worship.  These  two  principles,  as  they  were  thought  to 
answer  the  apostles',  would  fully  answer  our  design." 

"How  soon  did  the  Christian  church  cease  to  be  itself:  and  the 
early  vigor  of  primitive  Christianity  degenerate  into  insipid  spiritless 
formality,  when  once  it  became  contentious  !  It  broke  into  parties, 
sects  multiplied,  animosities  grew  high,  and  the  grieved  spirit  of  love 
retired  from  it  !"*" 

We  here  invite  your  attention  to  some  remarks  of  those  eminent 
and  learned  divines,  Stillin^fleet  and  Taylor,  upon  the  duty  of  church- 
es as  to  Christian  communion,  which  will  lead  us  directly  to  the  next 
topic  under  consideration,  the  principles  which  ought  to  govern  them 
in  the  admission  of  members. 

"What  charter,"  says  bishop  Stillingfleet,  "hath  Christ  given  the 
church  to  bind  men  up  to,  more  than  himself  hath  done  ?  Or  to  ex- 
clude those  from  her  society  who  may  be  admitted  into  heaven? 
Will  Christ  ever  thank  men  at  the  great  day  for  keeping  such  out 
from  communion  with  his  church  ?  The  grand  commission  the  apos- 
tles were  sent  out  with,  was  only  to  teach  what  Christ  had  commanded 
them.  Not  the  least  intimation  of  any  'power  given  them  to  impose 
or  require  anything  beyond  what  himself  had  spoken,  or  they  were 
directed  to  by  the  immediate  guidance  of  the  spirit  of  God."t 

"As  for  particular  churches,"  says  bishop  Taylor,  "they  are  bound 
to  allow  communion  to    all  those   that   profess   the  same   faith  upon 


*  Discourse  on  Union  among  Protestants.  t  Ircnicum. 


132 

M'luch  the  apv^stles  did  give  communion.  To  make  the  way  to  heav- 
en straighter  than  God  made  it,  or  to  deny  to  communicate  with 
those  whom  God  will  vouchsafe  to  be  united,  and  to  refuse  our  char- 
ity to  those  who  have  the  same  faith,  because  they  have  not  all  our 
opinions,  and  believe  not  every  thing  necessary  which  we  overvalue, 
is  impious  and  schismatical ,  it  infers  tyranny  on  one  part,  and  per- 
suades and  tempts  to  uncharitableness  and  animosities  on  both." 

Few  churches  that  have  framed  bodies  of  confession  and  articles, 
will  endure  any  person  that  is  not  of  the  same  confession  ;  which  is 
a  plain  demonstration  that  such  bodies  of  confession  and  articles  do 
much  hurt,  by  becoming  instruments  of  separating  and  dividing  com- 
munions, and  making  unnecessary  or  uncertain  propositions  a  certain 
means  of  schism  and  disunion.""^' 

TERMS    OF    CHRISTIAN    GOMMUNION. 

Thus  we  are  guided  to  the  principles  which  determine  the  duty  of 
fchurches  in  the  admission  of  members.  All  Christians  belonging  to 
the  same  place  where  a  particular  church  is  formed,  or  to  the  same 
congregation  of  worshippers,  have  a  right  to  participate  in  the  ordi- 
nances and  all  the  privileges  of  the  gospel,  "  upon  professing  the 
same  faith  on  which  the  apostles  did  give  communion."  Nothing 
more  in  the  way  of  doctrines  to  be  believed,  or  experiences  to  be  re- 
lated, than  Christ  and  his  apostles  made  necessary,  can  now  be  law- 
fully required  as  a  condition  of  Christian  communion.  These  princi- 
ples result  from  the  very  nature  and  design  of  a  Christian  church  ; 
which  is  not  a  mere  voluntary  society,  empowered  to  establish  what- 
ever laws  it  may  choose,  but  a  community  which  is  subject  to  the 
authority  and  laws  of  Christ  only,  and  has  no  right  to  make  ruJes 
which  vary  his  terms  of  communion,  or  in  any  respect  abridge  the 
privileges  granted  by  him  to  his  disciples  and  followers. 

How  widely,  then,  must  those  churches  depart  from  the  line  of 
their  duty,  which  require  assei^t  to  human  creeds,  containing  abstruse, 
perhaps  incomprehensible,  articles  of  faith  as  a  necessary  condltioa 
of  communion  ;  more  especially.  If  they  hold  their  members  to  con- 
tinued adherence  to  such  articles,  when  by  further  light  from  God's 
word  they  feel  bound  to  reject  them  !  Is  not  this  making  their  owei 
articles  paramount  to  the  Scriptures,  and  themselves  masters,  claims 
ing  that  very  allegiance  from  the  consciences  of  their  brethren  which 

*Liberty  of  Propliesying. 


is  due  to   Christ  alone,   who  "  is  the   head  of  the  body,  the  church," 
and  in  all  things  to  "have  the  pre  eminence  ?'' 

The  principles  here  stated,  you  will  find  to  be  fully  sustained  by 
the  old  standard  orthodox  writers  on  church  government,  who  yet 
could  not  be  expected  to  view  the  subject  in  all  its  primitive  sim- 
plicity. 

Dr.  Owen,  who  was  called  by  one  of  the  old  American  divines, 
"The  Atlas  of  Congregationalism,"  says,  "No  warrant  from  the 
light  of  nature,  or  from  the  laws  of  men,  or  their  own  voluntary  con- 
federation, can  enable  any  to  constitute  a  church  society,  unless  they 
do  all.  things  expressly  in  obedience  unto  the  authority  of  Clirist ; 
for  his  church  is  his  kingdoni,  his  house,  which  none  can  constitute 
or  build  but  himself.  Wherefore  it  is  necessary  that  the  power  of 
admission  into,  and  exclusion  from  the  church,  doth  arise  from  his 
grant  and  institution." 

"The  power  of  rule  in  the  church,  then,  is  nothing  but  a  r'ujht  to 
yield  obedience  unto  the  commands  of  Christ."* 

John  Cotton,  who  stood  at  the  head  of  the  early  divines  of  Mas- 
sachusetts, in  his  "Doctrine  of  a  Church  and  its  Governnaent,"  says 
"It  is  not  in  the  hand  of  the  church  to  make  laws  or  ordinances,  to 
choose  officers  or  members,  ,tp  administer  sacraments  or  ordinances, 
or  any  part  of  worship  or  government,  of  their  own  heads,  but  to 
receive  all  as  from  the  hand  of  Christ,  and  to  dispense  all  according 
to  the  will  of  Christ,  revealed  in  his  word."f 

Thomas  Hooker,  another  of  the  learned  fathers  of  New  England, 
in  his  "Survey  of  Church  Discipline,"  says,  "Christ,  the  king  of  his 
church,  and  master  of  his  house,  he  only  in  reason  can  make  laws 
that  are  authentic  for  the  government  thereof. — It  is  not  left  in  the 
power  of  persons,  officers,  churches,  nor  all  states  in  the  world,  to 
add  or  diminish  or  alter  anything  in  the  least  measure.":]: 

"  Christ  himself,  the  institutor  and  maker  of  his  church,"  says  Rich- 
ard Baxter,  "  hath  made  the  terms  of  essential  catholic  union  :  and 
we  have  nothing  to  do  herein  but  to  find  out  what  are  the  terms  that 
he  hath  made,  and  not  to  inquire  what  any  men  since  have  made  or 
added,  as  being  not  authorized  thereto." || 

"The  church  of  Christ,"  says  the  learned  Dr.  Gale,  "is  that  which 

*  True  Nature  of  a  Gospel  Church,  &c.  p.  199. 

t  P-  9.  t  p.  5-  II  Works,  v.  4,  650. 


134 

is  founded  according  to  the  direction  and  model  by  him  laid  down  ; 
that,  therefore,  which  is  not  so  founded,  but  upon  principles  and  reg- 
ulations laid  down  by  men,  is  not  a  church  of  Christ,  but  of  men. 
To  pretend  to  constitute  a  church  by  mutual  agreement,  as  some 
have  done,  upon  any  principles  which  are  not  in  Scripture  made  and 
declared  to  be  of  the  foundation  of  a  Christian  church,  and  to  receive 
and  exclude  members  according  as  they  conform  to  the  foundation 
the  church  is  built  upon,  is  no  other  than  setting  up  an  illegal  judi- 
cature, and  judging  the  members  of  Christ's  body  without  any  just 
authority."* 

We  might  refer  to  many  others  who  maintain  the  same  principles, 
but  shall  content  ourselves  with  a  single  quotation  from  the  works  of 
bishop  Warburton,  who,  having  stated  that  "the  terms  of  salvation, 
as  they  are  delivered  in  the  gospel,  are  faith  in  Christ  and  repent- 
ance towards  God,"  proceeds  to  observe,  that  "to  change  the  funda- 
mental laws  of  Christ's  spiritual  kingdom,  where  he  is  the  only  law- 
giver, is  an  offence  of  the  highest  nature,  as  not  only  implying  simple 
disobedience,  but  usurpation  likewise.  A  church  acting  with  this 
spirit,  not  only  throws  off  subjection,  but  assumes  the  sovereignty."! 

Let  us  now  inquire  what  were  the  terms,  or  professions  of  faith, 
upon  which  Christ  and  his  apostles  received  those  who  would  become 
his  followers  and  members  of  his  church.  This  can  be  ascertained 
only  from  the  New  Testament.  And  Avhat  are  the  creeds  and  con- 
fessions of  faith  which  we  find  there  ?  What  was  that  which  drew 
from  our  Lord  the  solemn  declaration  to  Peter,  as  to  the  foundation 
of  his  church  ?  This  only,  "  Thou  art  the  Christ,  the  son  of  the  liv- 
ing God."  What  said  Martha,  in  answer  to  our  Lord's  question, 
"Believest  thou  this?"  "Yea,  Lord,  I  believe  that  thou  art  the 
Christ,  the  son  of  God,  which  should  come  into  the  world."  What 
was  the  faith  declared  by  John  in  his  gospel,  as  the  end  for  which 
the  miracles  of  our  blessed  saviour  were  wrought }  "These  are 
written  that  ye  might  believe  that  Jesus  is  the  son  of  God,  and  that 
believing  ye  might  have  life  through  his  name."  What  was  the  sum 
of  Peter's  first  preaching,  upon  which  were  added  to  the  church 
about  three  thousand  souls?  "Therefore,  let  all  the  house  of  Israel 
know  assuredly  that  God  hath  made  that  same  Jesus,  whom  ye  have 
crucified,  both  Lord  and  Christ."     What  was   the   profession  upon 

*  Gale's  Sermons,  3,  lo3.  t  Works,  4to  ed.  5  t.  173. 


135 

■which  Philip  baptized  the  Eunuch  ?  "I  believe  that  Jesus  Christ  is 
the  son  of  God."  And  what  was  the  faith  upon  which  Paul  prom- 
ised salvation?  "If  thou  shalt  confess  with  thy  mouth  the  Lord  Je- 
sus, and  believe  in  thy  heart  that  God  raised  him  from  the  dead, 
thou  shalt  be  saved."  What  says  the  beloved  disciple  of  our  Lord  ? 
"Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God." 
And  again,  "  Whosoever  shall  confess  that  Jesus  is  the  son  of  Gad, 
God  dwelleth  in  him  and  he  in  God."  "To  us,  says  the  great  apos- 
tle of  the  Gentiles,  there  is  but  one  God,  the  Father,  of  who.-n  are 
all  things,  and  we  in  him  ;  and  one  Lord,  Jesus  Christ,  by  whom  are 
all  things,  and  we  by  him." 

Such  are  the  true  Scripture  creeds.  Such  were  the  terms  upon 
which  the  apostles  received  men  to  communion,  as  members  of 
Christ's  church,  subjects  of  his  kingdom,  and  entitled  to  all  the  priv- 
ileges of  the  gospel  dispensation  for  attaining  eternal  life  through 
faith  and  repentance.  Such,  too,  for  some  time  after  the  apostles' 
days,  continued  to  be  the  terms  of  admission  into  Christ's  church. 
"  Whoever  through  the  powerful  operation  of  divine  truth,  had  been 
brought  to  profess  a  faith  in  Christ  as  the  Saviour  of  the  human  race, 
although  they  might  in  other  respects  be  uninformed,  and  various 
errors  might  still  remain  to  be  rooted  out  of  their  minds,  were  yet 
baptized,  and  admitted  into  the  fellowship  of  Christ's  kingdom."-^- 

"  If,"  says  bishop    Taylor,    "  we    have  found  out  what  foundation 
Christ  and  his  apostles  did   lay,    that    is,    what    body  and  system  of 
articles  simply  necessary  they  taught    and  required  of  us    to  believe, 

we  need  not,  we  cannot  enlarge  that  system  or   collection The 

articles  of  necessary  belief  to  all,    (which   are    the    only  foundation,) 
they  cannot  be  several  in  several  ages  and  to  several  persons."! 

It  was  by  departing  from  this  foundation  principle,  and  imposing 
upon  Christians  other  and  abstruser  articles  of  belief  than  those 
required  in  the  gospel,  that  the  system  of  ecclesiastical  tyranny  com- 
menced, which  became  intolerable  under  the  Roman  pontiffs,  and 
roused  the  spirit  of  Luther  and  others,  who  assailed  it  with  the  Bible 
and  their  own  reason  as  their  mighty  weapons.  Appealing  to  the 
pure  word  of  God,  as  their  guide  in  matters  of  faith,  and  asserting 
the  right  to  a  free  exercise  of  their  judgment  in  ascertaining  its 
meaning,    their  arguments    were  irresistible.     Had    all  these  reforra- 

*Mosheim's  Commentaries  by  Vidal,  1,  242.  f  Liberty  of  Prophesying. 


136 

ers  and  their  followers  continued  constant  to  their  first  principles,  Ave 
might  have  seen  the  church  restored  to  the  purity  of  its  primitive 
days.  But  some  of  those  M'ho  were  most  resolute  in  breaking  from 
the  papal  tyranny,  brought  away  their  chains  to  fasten  them  upon 
brother  reformers,  whe  would  not  stop  in  the  career  of  improvement 
precisely  where  they  judged  proper.  Hence  succeeded,  among  the 
half  reformed  churches  themselves,  fresh  impositions,  persecutions, 
and  struggles. 

Should  not  these  lamentable  delusions  teach  all  such  half-reformed 
churches  the  value  of  Christian  freedom,  and  the  importance  of  re- 
turning to  the  gospel  terms  of  communion  ?  Much  may  be  found  in 
the  conduct  and  sentiments  of  our  Puritan  ancestors  to  animate  those 
churches  of  the  prespnt  day  which  most  need  reformation,  thus  to 
retrace  their  steps.  The  Puritan  fathers  contended  against  the  im- 
positions of  the  English  hierarchy  with  the  same  weapons  which  had 
been  successfully  wielded  against  the  tyranny  of  the  Romish  church. 
They  urged  the  duty  of  advancing  the  reformation,  of  conforming  the 
church  to  Scripture,  and  bringing  it  back  to  apostolic  purity. 

Such  was  the  spirit  so  nobly  manifested  by  Robinson,  when,  on 
parting  with  those  of  his  congregation  in  Holland  who  were  about 
transplanting  themselves  to  America,  he  solemnly  charged  them  to  be 
always  ready  to  receive  whatever  further  truth  should  be  made  known 
to  them  ;  for  he  was  verily  persuaded  the  Lord  had  more  truth  to 
break  forth  out  of  his  holy  word.  "For  my  part,"  he  adds,  "I 
cannot  sufficiently  bewail  the  condition  of  the  reformed  churches, 
who  are  .come  to  a  period  in  religion,  and  will  go  at  present  no  fur- 
ther than  the  instruments  of  their  reformation.  I  beseech  you  to  re- 
member, it  is  an  article  of  your  church  covenant,  that  you  be  ready 
to  receive  whatever  truth  shall  be  made  known  to  you  from  the  writ- 
ten word  of  God.  But  I  must  here  withal  exhort  you  to  take  heed 
what  you  receive  as  truth  ;  examine  it,  consider  it,  and  compare  it 
with  other  scriptures  of  truth,  before  you  receive  it ;  for  it  is  not 
possible  the  Christian  world  should  come  so  lately  out  of  such  anti- 
christian  darkness,  and  that  perfection  of  knowledge  should  break 
forth  at  once."* 

The  same  spirit  of  Christian  freedom  and  progress  actuated  our 
forefathers,  and  breathes  through  the  covenants  adopted  by  the 
churches   first  gathered    in   Massachusetts   as   well  as    that   of   Mr. 

*  Neale's  Hist,  of  the  PuiitanS;  2,  14G.  t  P-  CO. 


137 

Robinson's  church,  settled  in  Plymouth.  The  famous  Mr.  Cotton,  in 
his  work  before  referred  to,  bears  witness  to  this  as  well  as  the  cove- 
nants themselves.  "Nor  do  v/e,"  says  he,  "pinch  upon  any  godly 
man's  conscience  in  point  of  covenant,  in  case  he  be  willing  to  pro- 
fess his  subjection  to  Christ  in  his  church,  according  to  the  order  of 
the  gospel.  Nor  do  v/e  limit  him  to  our  own  way  of  the  order  of 
the  gospel,  but  as  it  shall  be  cleared  and  approved  to  his  own  con- 
science."* The  covenant  adopted  by  the  first  church  in  Boston, 
simply  engaged  them  to  walk  in  all  their  ways,  "  according  to  the 
rule  of  the  gospel,  and  in  all  sincere  conformity  to  his  holy  ordinan- 
ces, and  in  mutual  love  and  respect  to  each  other,  as  God  shall  give 
us  grace."  The  church  in  Charlestown,  and  various  others,  had  the 
same  simple  covenant.  That  of  the  First  Church  in  Salem  was  alike 
practical  and  free  from  all  disputed  dogmas  in  theology  ;  besides  con- 
taining some  distinguishing  principles  which  deserve  particular  notice. 
It  engaged  them  to  walk  together  in  all  the  ways  of  God,  "  according 
as  he  is  pleased  to  reveal  himself  to  us  in  his  blessed  word  of  truth  ;" 
*'  to  reject  all  contrary  ways,  canons,  and  constitutions  of  men  ;"  and 
"  to  study  the  advancement  of  the  gospel  in  all  truth  and  peace." 
These  principles  were  worthy  of  the  founders  of  the  First  Church. 
Morton,  in  his  New  England's  Memorial,  says  furthermore  of  this 
covenant,  what  accords  with  the  general  statement  of  Mr,  Cotton, 
that  "it  was  acknowledged  only  as  a  direction  pointing  unto  that 
faith  and  covenant  contained  in  the  holy  Scripture,  and  therefore  no 
man  was  confined  unto  that  form  of  words,  but  only  to  the  substance, 
end,  and  scope  of  the  matter  contained  therein."  Thus  liberal  and 
consistently  protestant  has  the  First  Church  remained  from  its  foun- 
dation to  the  present  day. 

May  not  some  of  our  churches  be  justly  charged  with  a  dereliction 
of  protestant  principles  ?  Is  it  not  desirable  that  they  should  return 
to  them  and  recover  the  foundation  upon  which  the  first  churches  of 
New  England  were  built?  Would  not  this  redound  to  the  honor  of 
Christianity  and  advance  its  influence  in  the  Avorld?  Together  Avith 
the  consideration  of  these  questions,  we  would  commend  to  your 
special  attention  the  sentiments  of  two  eminent  advocates  of  Christian 
liberty,  the  one  in  behalf  of  protestants  against  the  Romish  church, 
the  other  of  dissenters  from  the  Church  of  England. 

*p.  60. 

18 


138 

"If,"  says  the  incomparable  Chilllngworth,  as  archbisliop  Tillotson 
styles  him,  "^all  men  would  believe  the  Scripture,  and,  freeing  them- 
selves from  prejudice  and  passion,  would  endeavor  to  find  the  true 
sense  of  it,  and  live  according  to  it,  and  require  no  more  of  others 
but  to  do  so ;  nor  denying  their  communion  to  any  that  do  so ;  who 
doth  not  see,  that  as  all  necessary  truths  are  plainly  and  evidently 
set  down  in  Scripture,  there  would  of  necessity  be  among  all  men,  in 
all  things  necessary,  unity  of  communion,  and   charity,  and   mutual 

toleration This  presumptuous  imposing  of  the   senses   of  men 

upon  the  words  of  God,  the  special  senses  of  men  upon  the  general 
words  of  God,  and  laying  them  upon  men's  consciences  together. 
This  vain  conceit  that  Ave  can  speak  of  the  things  of  God,  better  than 
in  the  words  of  God;  this  deifying  our  own  interpretations  and  en- 
forcino-  them  upon  others ;  this  restraining  of  the  word  of  God  from 
that  latitude  and  generality,  and  the  understandings  of  men  from  that 
liberty,  Avherein  Christ  and  the  apostles  left  them,  is,  and  hath  been, 
the  only  fovintain  of  all  the  schisms  of  the  church,  and  that  which, 
makes  them  immortal."^' 

Dr.  Chandler,  the  able  defender  of  Christianity,  as  Avell  as  of  re- 
lio-ious  liberty,  speaks   as  follows  :   "In  matters  of  religion,  I  own  no 
human  authority.     In   these   I  submit  only  to   the   most  high   God. 
Him  only  I  call  and  reverence  as  the  father  of  my  faith.     I  have  but 
one  Lord,  even  Christ.     I  acknowledge  no  divinely  authorized  and  in- 
spired teachers,  but  the   apostles ;  nor  will  yield  my  conscience  or 
judgment  to  be  determined  by  the  dictates  of  any  mortal  men.     The 
Scriptures  I  receive  as  a  divine   revelation.     By  these   I  humbly  en- 
deavor to  form  my  own  sentiments  of  Christianity.     All  who  receive 
these  as  the  rule  of  their  faith,  and  live  by  them  as  the  rule  of  their 
morals,  I  own  so  far  as  the  sound  members  of  Christ's   body ;  I  em- 
trace  them  as  my  brethren,  I  will   gladly  communicate  mth  them, 
and  I  will  never  debar  them  from  my  communion.     And   this   I   de- 
clare, without  exception  of  any  denomination  or  party  of  Christians 
whatsoever,  or  whatever  be  the  external  disadvantages  they  are  under, 
or  opprobrious  names  that  are  given  them.     Hard  names   and  party 
reproaches  terrify  me  not.     Without  this  latitude  of  principle,  I  can 
see  no  possible  end  to  the   divisions  of  the  church;  and  if  I   should 
mark  or  avoid   any  Christians  who   thus   adhere  to  the   only  rule   of 

*  "Works,  fol.  ed.  131. 


139 

Christianity,  I  transgress  this  apostolical  canon,  and  am  myself 
chargeable  with  a  schismatical  and  unchristian  spirit."* 

An  impartial  attention  to  the  views  here  presented  could  hardly  fail 
to  lead  you  to  a  correct  judgment  on  the  subject  of  Christian  com- 
munion, and  also  to  the  proper  course  to  be  pursued  by  a  church  in 
relation  to  members  who  may  ask  a  recommendation  to  some  other 
church.  Various  causes,  besides  removal  from  the  neighborhood 
of  the  church,  may  exist  to  prevent  their  edification  in  that  church. 
It  then  becomes  their  duty  to  seek  it  elsewhere,  for  edification  is 
the  principal  end  of  church  communion;  and  it  is  for  them  to  judge 
where  they  may  hope  to  find  it.  The  church,  of  which  they  take 
leave,  can  have  no  responsibility  in  the  decision  of  this  question, 
but  only  as  to  the  truth  of  the  recommendation  required  to  be  giv- 
en ;  and  it  is  not  called  upon  to  recommend  the  church  to  which 
they  desire  to  go.  Whatever  difi'erence  of  opinion,  therefore,  may 
exist  between  them  and  their  brethren,  as  to  the  doctrines  of  the 
church  whose  communion  they  prefer,  they  are  alike  entitled  to  the 
recommendation  which  their  Christian  character  deserves.  This 
difi'erence  of  opinion  may  be  the  very  reason  which  justifies  their  re- 
moving from  the  Church  ;  of  course  it  cannot  justify  the  Church  in 
attempting  to  prevent  it  by  withholding  what  would  otherwise  be 
their  acknowledged  right. 

"If  my  own  conscience,"  says  the  learned  Matthew  Henry,  "be 
not  satisfied  in  the  lawfulness  of  any  terms  of  communion  imposed,  as 
far  as  I  fall  under  that  imposition,  I  may  justify  a  separation  from 
them  and  a  joining  with  other  churches,  where  I  may  be  freed  from 
that  imposition."! 

"Whereas,"  says  Dr.  Owen,  "the  principal  end  of  all  particular 
churches  is  edification,  there  may  be  many  just  and  sufficient  reasons 
why  a  person  may  remove  himself  from  the  constant  communion  of 
one  church  unto  that  of  another.  And  of  these  reasons  he  himself 
is  judge,  on  whom  it  is  incumbent  to  take  care  of  his  own  edifica- 
tion above  all  other  things.  Nor  ought  the  church  to  deny  unto  any 
such  persons  their  liberty  desired  peaceably  and  according  unto  or- 
der."t 

In  thus  considering  the  duty  of  particular  churches,  we  have  en- 

*  Case  of  Subscription,  p.  39.  f  Henry's  Works,  p   663. 

jTrue  Nature  of  a  Gospel  Church,  &o,,  p.  225. 


140 

deavored  to  confine  ourselves  to  such  views  as  appeared  best  calcu- 
lated to  lead  you  to  reconsider  your  vote  respecting  Mrs.  Baker's  ap- 
plication, and  return  to  the  ancient  practice  in  such  cases,  and  to  the 
true  principles  of  Christian  freedom. 

Here  arises  a  natural  inquiry,  why  these  great  principles,  sustained 
and  illustrated,  as  we  have  seen,  by  the  most  learned  and  venerated 
protestant  writers,  as  well  as  enforced  by  the  Bible  itself,  should  not 
have  become  more  completely  established  in  this  land  of  boasted  light 
and  liberty.  Various  reasons  might  be  assigned,  which  we  cannot  now 
consider  ;  but  there  is  one  source  of  error  and  delusion  on  this  sub- 
ject, to  which  we  would  call  your  particular  attention. 

Mistaken  ideas  attached  to  certain  terms  used  in  Scripture,  of 
which  Heresy  and  Schism  are  perhaps  the  most  remarkable,  appear 
to  have  been  among  the  principal  obstacles  to  the  enjoyment  and 
progress  of  Christian  freedom  and  charity.  The  distortion  of  these 
terms  from  their  scriptural  meaning,  has  led  many  pious  Chris- 
tians to  visit  with  all  the  persecution  in  their  power,  the  sincere 
opinions  of  other  Christians  equally  pious  as  themselves,  believing, 
doubtless,  that  they  were  doing  God  service  while  they  were  com- 
mitting the  very  offence  which  they  wished  to  punish.  It  cannot 
then  be  unseasonable  here  to  inquire  particularly  into  the  true  import 
of  the  words  Heresy  and  Schism,  as  used  in  Scripture,  which,  in  the 
judgment  of  the  most  learned,  of  all  denominations,  are  now  consid- 
ered as  having  no  reference  to  the  belief  and  profession  of  conscien- 
tious opinions,  or  a  peaceable  separation  from  any  church  communion, 
but  to  pravities  of  the  will,  and  actions  tending  to  strife  and  divisions 
in  the  church. 

The  excellent  Dr.  Campbell,  a  Scotch  divine,  and  Principal  of  Ab- 
erdeen College,  in  the  Dissertations  prefixed  to  his  Translation  of 
the  Four  Gospels,  has  critically  and  fully  examined  the  scriptural 
meaning  of  Schism  and  Heresy.  As  to  the  first,  he  observes,  that 
though  in  the  original  Greek  the  word  frequently  occurs  in  the  New 
Testament,  it  has  but  once  been  rendered  'schism'  by  our  transla- 
tors, yet  its  frequent  "use  among  theologians  has  made  it  a  kind  of 
technical  term  in  relation  to  ecclesiastical  matters,  and  the  way  it 
has  been  bandied,  as  a  term  of  ignominy,  from  sect  to  sect  recipro- 
cally, makes  it  a  matter  of  some  consequence  to  ascertain  the  genu- 
ine meaning  it  bears  in  holy  writ." 


141 

Speaking  of  Soint  Paul's  use  of  this  terra,  in  his  first  epistle  to 
the  Corinthians,  Dr.  Campbell  says,  "In  orJcr  to  obtain  a  proper  iCei 
of  what  is  meant  by  a  breach  or  schism  in  this  application,  v/e  must 
form  a  just  notion  of  that  which  constituted  the  union  whereof  the 
schism  v/as  a  violation.  Now  the  great  and  powerful  cement,  vhich 
united  the  couls  of  Christians,  was  their  mutual  love.  This  licl  been 
declared  by  their  master  to  be  the  distinguishing  badge  of  their  pro- 
fession. As  this,  therefore,  is  the  great  criterion  of  the  Christian 
character,  and  the  foundation  of  the  Christian  unity,  whatever  alien- 
ates the  affections  of  Christians  from  one  anotlier,  is  manifetily  sub- 
versive of  both,  and  may  consequently,  witli  tlje  greatest  truth  and 
energy,  be  denominated  schism." 

Dr.  Campbell  concludes  his  observations  on  the  words  schism  and 
heresy,  as  follows  :  *'  How  much  soever  of  a  schismatical  or  heretical 
spirit,  in  the  apostolic  sense  of  the  terms,  may  have  contributed  to 
the  formation  of  the  different  sects  into  which  the  Christian  world  is 
at  present  divided  ;  no  person  who,  in  the  spirit  of  candor  and  char- 
ity, adheres  to  that,  which,  to  the  best  of  his  judgment,  is  right, 
though,  in  this  opinion,  he  should  be  mistaken,  is,  in  the  scriptural 
sense,  either  schismatical  or  heretic  ;  and  that  he,  on  the  contrary, 
whatever  sect  he  belongs  to,  is  more  entitled  to  these  odious  appella- 
tions, who  is  most  apt  to  throw  the  imputation  upon  others.  Both 
terms,  for  they  denote  only  different  degrees  of  the  same  bad  quality, 
always  indicate  a  disposition  and  practice  unfriendly  to  peace,  har- 
mony, and  love." 

"That  is  schism,"  says  the  learned  commentator,  Matthew  Henry, 
"which  breaks  or  slackens  the  bond  by  which  the  members  are  knit 
together.  Now,  that  bond  is  not  an  act  of  uniformity  in  point  of 
communion  in  the  same  modes  and  ceremonies,  but  true  love  and 
charity  in  point  of  affection.  It  is  charity  which  is  the  '  bona  of 
perfectness  ;'  it  is  '  the  unity  of  the  spirit,'  which  is  the  '  bond  of 
peace  ;'  and  schism  is  that  which  breaks  this  bond."* 

John  Wesley,  founder  of  the  Methodists,  says  that  schism  in 
Scripture  means  "  not  a  separation  from  the  church,  but  uncharita- 
ble divisions  in  it.  The  indulging  any  unkind  temper  towards  our 
fellow  Christians,  is  the  true  scriptural  schism. — So  wonderfully," 
adds  he,  "have  later  ages  distorted  the  words  'heresy'  and  'schism* 

*  Work;,  p.  663. 


142 

from  their  scriptural  meaning.  Heresy  is  not  in  all  the  Bible  taken 
for  an  error  in  fundamentals,  or  in  any  thing  else.  Therefore,  both 
heresy  and  schism,  in  the  modern  sense  of  the  words,  are  sins  that 
the  Scripture  knows  nothing  of."* 

"The  spirit  of  Truth,"  says  John  Newton,  "produces  unity.  The 
spirit  of  division  is  heresy.  And  the  man  who  fiercely  stickles  for 
■opinions  of  his  own,  who  acts  contrary  to  the  peaceable,  forbearing 
humble  spirit  of  the  gospel,  who  affects  to  form  a  party,  and  to  be 
thought  considerable  in  it,  is  so  far  a  heretic. "f 

Chillingworth,  in  the  preface  to  his  works,  declares  that  "he  who 
^believes  the  Scripture  sincerely,  and  endeavors  to  believe  it  in  the 
strue  sense,  cannot  possibly  be  a  heretic." 

Milton,  in  his  '  Treatise  on  Civil  Power  in  Ecclesiastical  Causes,' 
«ays,  "Seeing  that  no  man,  no  synod,  no  session  of  men,  though 
called  the  church,  can  judge  definitely  the  sense  of  Scripture  to  an- 
*)ther  man's  conscience,  which  is  well  known  to  be  a  general  maxim 
of  the  protestant  religion,  it  follows  plainly,  that  he  who  holds  in  re- 
ligion that  belief,  or  those  opinions,  which  to  his  conscience  and  ut- 
anost  understanding  appear  with  most  evidence  or  probability  in  the 
Scripture,  though  to  others  he  seem  erroneous,  can  no  more  be  justly 
censured  for  a  heretic  than  his  censurers,  who  do  but  the  same  thing 
themselves,  while  they  censure  him  for  so  doing.  For  ask  them,  or 
.any  protestant,  which  hath  most  authority,  the  Church  or  the  Scrip- 
ture ?  They  will  answer,  doubtless,  the  Scripture  ;  and  what  hath 
most  authority,  that  no  doubt  but  they  will  confess  is  to  be  followed. 
He,  then,  who  to  his  best  apprehension  follows  the  Scripture,  though 
against  any  point  of  doctrine  by  the  whole  church  received,  is  not 
the  heretic,  but  he  who  follows  the  church  against  his  conscience 
and  persuasion,  grounded  on  Scripture." 

Bishop  Taylor  has  many  excellent  remarks  on  this  subject,  in  his 
work  before  referred  to.  "Heresy,"  says  he,  "  is  not  an  error  of  the 
understanding,  but  an  error  of  the  will. — If  a  man  mingles  not  a 
vice  with  his  opinion,  if  he  be  innocent  in  his  life,  though  deceived 
[n  his  doctrine,  his  error  is  his  misery,  not  his  crime.  A  good  man 
that  believes  what  according  to  his  light,  and  upon  the  use  of  his 
moral  industry  he  thinks  true,  whether  he  hits  upon  the  right  or  not, 
because  he  hath  a  mind  desirous   of  truth,  and  prepared   to  believe 

*  Works,  Tol.  10,  p.  238.  t  Works,  vol.  3,  p.  175. 


143 


every  truth,  is  therefore  acceptable  to  God. — The  name 'heretic' is 
made  a  bugbear  to  affright  people  from  their  belief,  or  to  discounte- 
nance the  persons  of  men,  and  disrepute  them,  that  their  schools 
may  be  empty  and  their  disciples  few." 

Very  similar  to  this  last  remark  is  the  observation,  v/ith  which  the 
"ever  memorable  Hales,"  so  called  for  his  singular  piety  and  learn- 
ing, introduces  his  Tract  on  Schism.  "Heresy  and  schism,"  says  be, 
"  as  they  are  in  common  use,  are  two  theological  scarecrows,  which 
they,  who  uphold  a  party  in  religion,  use  to  fright  away  such,  as 
making  inquiry  into  it,  are  ready  to  relinquish  and  oppose  it,  if  it 
appear  either  erroneous  or  suspicious. ""^^ 

"Deluded  people!"  exclaims  Archbishop  Tillotson,  "who  do  not 
consider  that  the  greatest  heresy  in  the  world  is  a  wicked  life,  be- 
cause it  is  sa  directly  and  fundamentally  opposite  to  the  whole  design 
of  the  Christian  faith  and  religion  ;  and  who  do  not  consider  that 
God  vriir  sooner  forgive  a  man  a  hundred  defects  of  his  understand- 
ing, than  one  fault  of  his  will."t 

So  also  Archbishop  Sharp  declares  that  "  none  but  a  wicked  per- 
son" can  be  a  heretic.  "He  is  not  a  heretic,"  says  this  eminent  pre- 
late in  his  discourse  on  Heresy,  "however  he  may  be  mistaken  in 
matters  of  religion,  who  holds  to  the  foundation  of  the  Christian 
faith,  and  means  honestly,  and  endeavors  to  inform  himself  as  well 
as  he  can. — It  is  the  want  of  honesty  and  virtue,  it  is  vice  and  sin,  it 
is  pride  or  ambition,  or  envy  or  discontent ;  it  is  the  love  of  the 
world,,  and  the  desire  of  serving  some  secular  interest ;  these  are  the 
things  that  make  an  heretic." 

"We  shall  close  these  brief  extracts  with  the  venerated  names  of 
Owen  and  Baxter,  the  one  upon  Heresy,  including  also  an  admirable 
sentiment  from  Salvian,  and  the  other  upon  Schism,  such  schism  as 
one  church  may  be  guilty  of  towards  another. 

"  No  judge  of  heresy,"  says  Dr.  Owen,  "since  the  apostles'  days, 
but  hath  been  obnoxious  to  error  in  that  judgment ;,  and  those  who 
have  been  forwardest  to  assume  a  judicature,  and  power  of  discern- 
ing between  truth  and  error,  so  far  as  to  have  others  regulated  there- 
by, have  erred  most  foully. — Ignorance  of  men's  invincible  preju- 
dices, of  their  convictions,  strong  persuasions,  desires,  aims,  hopes, 
fears,   inducements ;  sensibleness    of    our    own   infirmities,    failings, 

»  Worka,  ^ol.  1,  p.  125.  '  -j-  Works,  vol.  1,  p.  316. 


144 

misapprehensions,  darkness,  Icnov/ing  but  in  part,  should  work  in  us 
a  charitable  onlnion  of  poor  erring  creature.^,  vho  do  it,  perhaps, 
with  r.s  upright  sincere  hearts  and  affections  as  some  enjcy  truth." 

♦'Ko\v  tender  is  Salvian  in  Lis  judgment  of  the  Arians  !  They  are, 
says  he,  heretics,  but  know  it  not ;  heretics  to  us,  but  not  to  them- 
selves, rlay,  they  think  themselves  oO  catholic,  that  they  judge  us 
to  be  heretics.  What  they  are  to  us,  that  ne  are  to  them.  They 
err,  but  with  a  good  mind ;  and  for  this  cause  God  ohovra  mercy  to- 
wards them."* 

"It  is  a  greater  schism,"  says  Baxtci,  "when  churches  do  not 
only  separate  from  each  other  causelessly,  but  also  unchurch  each 
other,  and  endeavor  to  cut  06"  each  other  from  the  church  universal, 
by  denying  each  other  to  be  true  churches  of  Christ. "f 

Thus  we  see  that  the  guilt  of  heresy  and  schism.,  in  the  scriptural 
sense  of  ths  terms,  consists  in  a  violation  of  Christian  unity,  peace, 
and  charity,  and  never  in  mere  errors  of  opinion. 

"the  fundamextal  doctsines  of  christiai^ity." 

In  considering  more  particularly  your  "  far  weightier  charge  "  against 
this  church,  two  leading  inquiries  are  suggested  by  it  ;  lirst,  as  to 
the  fact  which  you  suppose  ;  f  econdly,  as  to  the  principle  you  as- 
sume upon  the  supposition  of  it. 

In  the  first  place,  how  do  you  ascertain  the  fact,  and  form  your 
judgment  that  this  church  rejects  those  doctrines,  which  you  receive 
as  fundamental  ?  What  are  those  doctrines  ?  Have  you  ever  ascer- 
tained and  designated  them  ?  Where  can  a  complete  list  of  them  be 
found  ?  You  give  us  no  intimations  as  to  what  they  are,  or  whether 
you  have  ever  settled  this  question  for  yourselves.  Yet  if  you  are  so 
confident  that  there  are  certain  particular  doctrines,  which  are  funda- 
mental, essential  to  be  believed  by  all  Christians,  as  to  feel  author- 
ized to  charge  us  with  rejecting  them,  is  it  not  of  the  highest  impor- 
tance, on  your  own  account,  that  you  should  be  able  to  state  precise- 
ly what  they  are  ?  Unless  you  have  it  in  your  power  to  do  this,  how 
can  you  be  satisfied  that  your  own  faith  is  sufficient  to  make  you 
Christians  ?  For,  should  you  fail  of  a  belief  in  any  one  of  these  fun- 
damental, essential  doctrines,  your  faith  would  be  as  clearly  insuffi- 
cient, as  if  you  failed  in  regard  to  the  whole  ;  otherwise  they  could 
not  all  be  fundamental.     Where,  then,  we  ask,  are  to  be  found  desig- 

*  Sermons  &ndTriiOts,  p.  227.  t  Works,  vol.  1,  p.  292. 


145 

tlated,  all  the  particular  doctrines,  which,  and  which  alone,  are  es- 
sentially necessary  to  be  believed  by  every  man,  in  order  to  his  be- 
ing a  Christian  ? 

Without  a  complete  list  of  your  fundamental  doctrines,  in  what 
manner  do  you  form  your  judgment  whether,  and  how  far,  this  church 
rejects  them;  and  how  are  we  to  comprehend  the  nature  and  extent 
of  your  judgment ;  what  it  includes,  and  whether  it  extends  to  all 
the  doctrines  which  you  receive  as  fundamental,  or  to  a  part  only, 
and  if  to  a  part  only,  to  what  part  ?  We  look  f  jr  satisfaction  into 
the  printed  Articles  and  Covenant  of  your  church  ;  but  we  look  in 
vain.  Here  we  find  no  enumeration  of  particular  doctrines,  nor  any 
distinction  made  between  those  which  are,  and  those  which  are  not 
fundamental.  So  far  then  from  being  prepared  to  judge  us  in  respect 
to  fundamental  doctrines,  your  church,  it  seems,  has  not  taken  care 
to  determine,  for  its  own  members,  what  particular  doctrines  are  to 
be  received  as  fundamental,  all-important  as  this  inquiry  must  be  to 
them. 

It  may  be  said,  indeed,  that  in  the  articles  and  covenant  referred 
to,  you  declare  your  firm  belief  in  the  Christian  religion  as  revealed 
in  the  Scriptures,  and  that  such  a  belief,  embracing  all  the  doctrines 
of  Christianity,  whether  fundamental  or  not,  makes  it  unnecessary  to 
discriminate  between  them,  or  to  ascertain  precisely  what  are,  and 
what  are  not  fundamental.  Be  it  so  ;  we  also  have  this  firm  belief, 
and  hold  all  the  doctrines  embraced  by  it.  On  this  ground,  there- 
fore, no  difficulty  could  arise  between  us  about  fundamental  doctrines. 
We  should  rejoice  to  find  you  resting  upon  this  safe  and  solid  ground  ; 
the  ground  which  was  taken  by  the  First  Church  at  its  foundation, 
and  which  has  been  maintained  with  constancy  to  the  present  mo- 
ment. Here  we  should  meet  as  sister  churches,  and  Christian  breth- 
ren, receiving  the  doctrines  of  Christianity  from  the  same  divine 
source,  and  seeking  alike  for  truth  under  the  guidance  of  conscience 
and  by  the  light  of  our  own  minds,  as  God  should  enable  us  to  un- 
derstand the  Scriptures. 

From  this  ground  you  must  have  departed,  before  you  could  find 
occasion  for  any  such  charge  as  you  have  brought  against  this  church. 
How  has  this  happened  ?  The  same  articles  and  covenant  will  show. 
In  "declaring  your  firm  belief  of  the  Christian  religion,  as  re- 
Yealed  in  the  Scriptures,"  you  add,  "  and  of  such  a  view  of  it,  sub- 
stantially, as  the  Westminster  Catechism  exhibits."     Here,  indeed, 

19 


146 

we  cannot  follow  you.  This,  we  think,  is  to  view  the  Scriptures 
through  a  dark  and  distorting  medium.  We  had  rather  behold  them 
in  their  own  original  and  heavenly  light. 

But  let  us  see  whether  the  Westminster  Catechism,  this  additional 
guide  of  your  faith,  will  lead  us  to  a  view  of  the  fundamental  doc- 
trines, which  you  charge  this  church  with  rejecting.  Among  the 
many  profound  and  intricate  propositions  and  articles  of  faith  con- 
tained in  the  Westminster  Catechism,  we  cannot  learn,  which  you 
receive  as  fundamental,  or  whether  you  receive  any  of  them  as  fun- 
damental, or  otherwise,  in  the  sense  or  in  the  terms  in  which  they  are 
expressed.  For  the  framers  of  your  church  covenant  thought  it  fit 
that  you  should  be  bound  only  to  adopt  them  "substantially ;"  for- 
getting, probably,  that  President  Clap,  the  arbiter  of  orthodoxy  in 
former  days,  ranked  a.iaong  the  signs  of  heresy  a  disposition,  *'  to 
consent  to  the  substance  of  our  catechism  and  confession,  without 
rigorously  insisting  upon  every  article  and  doctrine  in  it."  Be  this 
as  it  may,  if  by  this  latitude  of  construction  you  are  at  liberty  to  re- 
gard nothing  as  of  substance  in  them,  but  truth,  this  church  could 
not  refuse  thus  far  to  adopt  them,  however  it  might  insist  upon  re- 
'  garding  the  Scriptures  alone  as  authority  for  deciding  what  is  Chris- 
tian truth,  whether  contained  in  those  articles,  or  any  other  human 
"writings. 

Thus  we  receive,  equally  with  you,  the  holy  Scriptures  and  all  the 
doctrines  which  they  contain,  and,  as  we  humbly  hope,  endeavor  to 
ascertain  their  true  meaning,  in  the  best  manner  we  can.  For  this 
purpose,  we  would  avail  ourselves  of  all  the  light  to  be  obtained  from 
the  works  as  well  as  the  word  of  God,  from  the  instructions  of  hu- 
man teachers,  and  the  writings  of  learned  and  pious  men  ;  rejecting 
nothing,  not  even  the  Westminster  Catechism,  so  far  as  it  contains 
what  is  true  and  useful. 

As  a  church  we  reject  no  system  of  doctrines,  every  member  being 
at  liberty  to  inquire  and  judge  for  himself;  so  that  even  those  who 
would  go  further  than  you  do,  and  with  President  Clap  adopt  all  the 
articles  and  doctrines  of  that  catechism,  might  become  members  with 
us,  without  being  called  upon  to  receive  or  reject  any  thing  in  repug- 
nance to  their  principles.  They  might,  in  any  manner  they  should 
choose,  make  known  tlieir  belief  in  those  articles,  but  a  profession  of 
belief  in  them,  or  any  humanly  devised  articles  of  faith,  could  not  be 
required  by  us,  consistently  with  that  supreme  regard  Avhich  we  feel 
bound  to  pay  to  the  revealed  will  of  God. 


147 

Herein  appears  to  consist  the  main  difference,  upon  this  point, 
between  your  church  and  the  First  Church ;  you  require,  as  a  neces- 
sary term  of  communion,  a  declaration  of  belief  in  "  such  a  view  of 
the  Christian  religion  substantially,  as  the  Westminster  Catechism 
exhibits,"  while  this  church  requires,  in  such  a  case,  no  act  whatever, 
in  relation  to  that  catechism  or  any  similar  system  of  doctrines ;  and 
this  omission,  we  presume,  is  the  evidence  upon  which  you  charge 
this  church  with  having  rejected  those  doctrines,  which  you  feel  bound 
to  receive  as  the  fundamental  doctrines  of  Christianity. 

When  we  shall  have  more  fully  stated  to  you  the  reasons  why  we 
cannot,  in  any  form,  either  yield  or  require  assent  to  the  articles  of 
the  Westminster  Catechism,  or  any  human  articles  of  faith,  you  will 
be  satisfied,  we  trust,  that  the  omission  to  do  this  furnishes  no  evi- 
dence that  we  reject  any  of  the  Christian  doctrines.  Had  this 
church,  indeed,  no  express  form  of  a  confession  of  faith  and  cove- 
nant, you  Avould  not  be  justified  in  drawing  such  an  inference  from 
the  fact.  It  is  explicitly  laid  down  in  the  Platform,  as  you  know,  as 
well  as  by  Dr.  Owen  and  others,  that  a  church  may  express  these, 
"  by  their  constant  practice  in  coming  together  for  the  public  worship 
of  God,  and  by  their  religious  subjection  to  the  ordinances  of  God 
there."*  Of  course  nothing  can  be  inferred,  as  to  the  doctrines  of 
any  church,  from  its  not  requiring  subscription,  or  assent,  to  articles 
like  those  of  the  Westminster  Catechism. 

Here  we  think  it  proper  to  remark,  that  we  would  not  be  under- 
stood as  intimating  that  there  are  not  now,  probably,  as  important 
diff'erences  of  opinion  on  religious  subjects  between  the  members  of 
your  church  and  the  members  of  this,  as  there  usually  have  been  be- 
tween their  respective  predecessors.  /We  know,  indeed,  that  among 
members  of  the  same  church  diff'erent  views  will  be  entertained  upon 
important  points  ;  still  more  must  this  be  expected  of  those  belong- 
ing to  different  churches,  whose  religious  opinions  have  been  formed 
under  very  different  influences  and  associations.  But  is  it  not  proba- 
ble, that  these  differences  of  opinion  appear  to  be  much  greater  than 
they  really  are  ?  We  are  all  apt  to  confound  actual  belief  with  the 
manner  of  expressing  or  manifesting  it,  the  internal  assent  of  the 
mind  with  the  external  assent  of  words  or  forms  ;  and,  what  is  still 
more  deceptive,  we  too  often  look  at  the  opinions  of  those  who  differ 
from  us,  through   the  distorting  medium  of  party  names.     Could  we 

*  Platform  of  Church  Discipliae,  ch.  4. 


148 

see,  as  with  the  eye  of  omniscience,  each  other's  faith,  as  it  really 
exists  in  the  mind,  and  the  various  circumstances  under  which  it  has 
grown  up,  v/e  should  doubtless  find,  not  only  that  the  differences  in 
our  faith  are  less  important  than  we  had  imagined,  but  that  these, 
whatever  they  may  be,  call  for  the  exercise  of  mutual  charity  and 
tenderness,  rather  than  repulsive  coldness,  or  bitter  anathemas. 

We  would  also  remark  that  we  are  not  so  sanguine  as  to  indulge 
the  hope  that  your  church,  with  its  strong  prepossessions  respecting 
us,  can  think  it  agreeable  or  conducive  to  edification,  to  have  an  in- 
terchange of  religious  services,  or  to  hold  any  confidential  intercourse 
with  this  church  ;  but  our  hope  and  prayer  is,  that  both  churches 
may  yet  cultivate  the  genuine  spirit  of  Christian  charity,  study  the 
things  which  make  for  peace,  and  endeavor  not  to  think  of  ourselves 
more  highly  than  we  ought  to  think,  but  to  think  soberly,  according 
as  God  has  dealt  to  each  the  measure  of  faith.  With  such  a  spirit, 
w^e  should  be  in  no  danger  of  unchristian  alienations,  nor  be  led  to 
apprehend  that  there  is  an  insurmountable  barrier  between  us,  or  a 
great  gulf  fixed,  so  that  none  who  would,  can  pass  from  one  to  the 
other. 

In  proceeding  to  address  you  further  on  the  subject  of  human  tests 
in  religion,  our  difficulty  is  not  in  finding  able  and  eloquent  advocates 
of  Christian  liberty  among  the  authors  whom  you  revere,  and  would 
therefore  listen  to  with  interest,  but  in  selecting  the  most  instructive 
from  the  great  number  of  those  who  present  themselves  to  our  choice. 
The  general  view  which  we  take  of  the  subject  may  be  presented  in 
the  words  of  the  late  eminent  Adam  Clarke.  "In  every  question," 
he  says,  "which  involves  the  eternal  interests  of  man,  the  holy  Scrip- 
tures must  be  appealed  to  in  union  with  reason,  their  great  commen- 
tator. He  who  forms  his  creed  or  confession  of  faith  without  these, 
may  believe  anything  or  nothing,  as  the  cunning  of  others,  or  his  own 
caprices  may  dictate.  Human  creeds  and  confessions  of  faith  have 
been  often  put  in  the  place  of  the  Bible,  to  the  disgrace  of  revela- 
tion and  reason.  Let  those  go  away  ;  let  these  be  retained,  what- 
ever be  the  consequence."* 

In  justifying  this  church,  even  to  your  satisfaction,  for  taking  this 
ground,  and  wholly  discarding  human  creeds  as  tests  of  Christian 
faith  or  character,  it  will  not  be  necessary  to  prove  that  the  Bible 
alone  is  the   proper  rule  of  faith   to  all  Christians.     This,  you  know, 

*  Commentary  on  the  New  Testament,  last  page. 


149 

has  been  clone  a  thousand  times,  and  will  not  now  be  questioned, 
however  it  may  be  disregarded.  The  Bible,  and  the  Bible  only,  has 
all  the  requisites  of  a  complete  rule  of  Christian  faith  and  practice. 
It  has  the  authority  of  such  a  rule,  even  that  of  God  himself;  it  is 
consequently  worthy  of  our  entire  confidence  ;  it  is  unchangeable,  no 
power  on  earth  can  alter  it ;  it  is  universal,  and  accessible  to  all  ;  it 
is  plain,  and  intelligible  to  all ;  and  it  contains  all  things  necessary 
to  be  known  or  believed  in  order  to  salvation,  for  it  contains  the 
whole  of  Christianity.  All,  too,  have  the  power  to  use  this  rule,  who 
are  endowed  with  reason,  Avhich,  with  the  aid  and  direction  of  con- 
science, is  to  all  a  sufficient  power. 

Dr.  Gale,  eminent  among  the  English  dissenters  for  his  learning 
and  piety,  and  who,  as  his  biographer  informs  us,  "embraced  with 
sincerity  and  faithfulness  the  doctrine  of  the  Trinity,"  has  a  series 
of  discourses  on  this  subject,*  all  of  which  deserve  your  attention. 
We  can  only  glance  at  some  of  the  views  presented  by  him.  Speak- 
ing of  ail  impo.sitions  upon  conscience  as  being  of  the  true  spirit  of 
popery,  he  says  :  "  How  happy  had  it  been  for  the  Christian  world, 
if  this  spirit  had  been  confined  to  the  papists.  Would  to  God  that 
the  worst  of  all  their  doctrines  and  practices  had  been  truly  as  much 
abhorred  by  all  protestants,  as  the  name  of  popery  has  been ;  then 
the  Reformation  would  not  have  been  almost  only  nominal,  and  rested 
in  transferring  this  unjust  authority  from  one  set  of  men  to  another. 
Let  us  consider  the  great  evil  and  wickedness  of  assuming  or  submit- 
ting to  any  other  authority  in  religious  matters  but  Christ  alone ;  for 
this  is  not  at  all  less  wicked  than  absurd. — For  any  to  assume  a  pow- 
•er  of  directing  the  consciences  of  other  men,  not  leaving  them  to  the 
Scriptures  alone,  is  declaring  the  Scriptures  to  be  defective  and  in- 
sufficient for  that  purpose  ;  and  consequently  that  our  Lord,  who  has 
left  us  only  the  Scriptures,  did  not  know  what  was  sufficient  and  ne- 
cessary for  us,  and  has  given  us  a  law,  the  wants  and  defects  of  which 
were  to  be  supplied  by  some  of  his  own  wiser  disciples  and  follow- 
•ers. 

"  I  might,  in  several  other  particulars,  show  the  great  wickedness 
they  are  guilty  of,  who  take  upon  them  to  domineer  over  and  pre- 
scribe to  the  consciences  of  men.  They  rob  God  of  his  just  domin- 
ion, he  alone  having  the  rights  they  claim.  They  impeach  his  jus- 
tice, in  not  acquainting  us   with  the   doctrines   we  ought   to  believe- 

*  From  Matth.  xxiii,  8,  9,  10. 


""•JBte. 


150 

-and  tlie  laws  we  ouf^ht  to  observe.  They  set  themselves  up  as  more 
capable  to  exercise  that  dominion  than  God  or  Christ,  and  usurp  that 
authority  over  others,  which  is  expressly  forbidden  to  be  exercised  by 
any  Christians,  who  have  a  strict  charge  not  to  lord  it  over  God's 
heritage.  Therefore,  all  imposers  on  men's  consciences  are  guilty  of 
^rebellion  against  God  and  Christ." 

"Away,  then,  with  all  human  forms  and  compositions;  with  all 
'decrees  and  determinations  of  councils  and  synods ;  with  all  confes- 
sions and  subscriptions  ;  with  all  interpretations  and  pretended  scrip- 
'ture  consequences ;  away  with  all  the  inventions,  agreements,  and 
■declarations  of  men  ;  and  let  every  pious  Christian  embrace  and  sub- 
scribe only  that  most  valuable  form  of  sound  words  contained  in  the 
Scriptures,  which  are  the  word  of  God,  and  able  to  make  men  wise 
unto  salvation."*'' 

We  next  invite  your  attention  to  some  passages  from  the  works  of 
two  other  eminent  trinitarian  divines,  very  dissimilar,  however,  in 
some  respects  ;  we  allude  to  Bishop  Warburton,  and  the  noble-mind- 
ed Baxter,  who  might  have  been  a  bishop  if  he  would.  They  both 
give  us  striking  views  of  the  absurdity  and  evil  consequences  of  de- 
parting from  the  Scripture  rule  of  faith.  "To  claim  rule  or  mastery 
in  matters  of  religion,"  says  Warburton,  "on  mere  human  authority, 
fhows  so  much  impudence ;  and  to  acknowledge  the  claim,  so  egre- 
gious folly  ;  that  one  could  hardly  conceive  any  man,  who  had  been 
'  delivered  from  the  bondage  of  corruption,  into  the  glorious  liberty 
ef  the  children  of  God,'  should  be  in  danger  either  of  assuming  it 
himself,  or  of  submitting  to  it  when  assumed  by  others." 

"  But  the  government  of  God's  church  under  the  gospel,  not  being 
administered,  as  under  the  law,  in  person,  but  by  a  written  rule ; 
the  ministers  of  the  word,  under  pretence  of  interpreting  it,  took 
occasion  to  introduce  their  own  authority ;  and  on  that,  by  insensible 
degrees,  a  very  wicked  usurpation.  The  business  of  interpreting  was 
at  first  modestly  assumed,  as  a  mere  act  of  charity,  to  assist  the 
brethren  in  the  study  of  God's  word.  The  pretence  for  the  exercise 
of  this  office  was  the  obscurities  in  sacred  Scripture.  Unhappily  it 
was  not  understood,  that  the  very  obscurities  themselves  were  a  suffi; 
cient  evidence  that  the  subject  of  them  could  never  be  matter  of 
faith  necessary  to  salvation.  What  perhaps  contributed  to  obstruct 
so  obvious   a  truth  was   the  great  privileges    ascribed    to    Christian 

*  Sermons,  t.  1,  p.  100. 


151 

faith.     So  that  men  became  more  solicitous    to   have   it  large    and 
full,  than  to  have  it  pure  aiul  perfect." 

"  Call  no  man  Father  upon  the  earth,  for  one  is  your  Father  who* 
is  in  Heaven  ;  neither  be  ye  called  masters,  for  one  is  your  master- 
even  Christ.  These  words  plainly  imply,  that  whoever  requires  reli^ 
gious  obedience,  or  a  right  over  conscience,  by  his  own  authority,  iS' 
a  usurper  in  another's  jurisdiction  ;  and  whoever  pays  obedience  to 
such  a  claim,  is  a  rebel  to  his  lawful  master."^" 

Baxter,  speaking  of  "the  sin  and  danger  of  making  too  mvich  ne- 
cessary to  church  union  and  communion,"  says  :  "Addition  to  Christ's. 
terms  is  very  perilous  as  well  as  diminution  ;  when  men  will  deny 
either  church  entrance  or  communion  to  any  that  Christ  would  hava 
received,  because  they  come  not  up  to  certain  terms  which  they,  or 
such  as  they,  devise.  And  though  they  think  that  Christ  giveth  thera 
power  to  do  thus,  or  that  reason  or  necessity  justifieth  them,  their, 
error  will  not  make  them  guiltless.  Imputing  their  error  to  Christ' 
untruly  is  no  small  aggravation  of  the  sin.  Nor  is  it  a  small  fault  to 
usurp  a  power  proper  to  Christ  ;  to  make  themselves  lawgivers  to  his 
church  without  any  authority  given  them  by  him ;  their  ministry  is 
another  work.  And  it  is  dangerous  pride  to  think  themselves  great 
enough,  wise  enough,  and  good  enough  to  come  after  Christ  and  to 
amend  his  work,  and  to  do  it  better  than  he  hath  done."f 

"  The  rule  that  all  must  agree  in  must  be  made  by  one  that  ia 
above  all,  and  whose  authority  is  acknowledged  by  all.  Never  will  the 
church  have  full  unity  till  the  Scripture  sufficiency  be  more  generally 
acknowledged.  You  complain  of  many  opinions  and  ways,  and  many 
you  will  still  have,  till  the  one  rule,  the  Scripture,  be  the  standard  of 
our  religion. "I 

In  pursuing  the  subject,  this  fearless  advocate  6f  the  authority  and 
sufficiency  of  Scriplure,  imputes  the  introduction  and  multiplication 
of  human  creeds  among  Christians  to  the  artifices  of  their  great  spir- 
itual enemy  ;  who,  as  he  proceeds  to  observe  in  the  style  of  his  day, 
"  will  needs  be  a  spirit  of  zeal  in  the  church  ;  and  he  will  so  overdo 
against  heretics,  that  he  persuades  them  they  must  enlarge  their 
creed,  and  add  this  clause  against  one,  and  that  against  another,  and 
all  was  but  for  the  perfecting  and  preserving  of  the  Christian  faith- 
And  so  he  brings  it  to  be  a  matter  of  so  much  wit  to  be  a  Christian, 


*  Works,  vol.  T.,  p.  144.  f  Works,  vol.  4,  653.  t  lb.  673, 


152 

as  Erasmus  complains,  that  ordinary  heads  were  not  able  to  reach  it. 
He  had  got  them  with  a  religious  zealous  cruelty  to  their  own  and 
others'  souls,  to  lay  all  their  salvation,  and  the  peace  of  the  church, 
upon  some  unsearchable  mysteries  about  the  Trinity,  which  God  either 
never  revealed,  or  never  clearly  revealed,  or  never  laid  so  great  a  stress 
upon  ;  yet  he  persuades  them  that  there  was  Scripture  proof  enough 
of  these  ;  only  the  Scripture  spoke  it  but  in  the  premises,  or  in  darker 
terras,  and  they  must  but  gather  into  their  creed  the  consequences, 
and  put  it  into  plainer  expressions,  which  heretics  might  not  so  easily 
corrupt,  pervert,  or  evade.     But  what  got  he  at  this  one  game?" 

"  He  got  a  standing  verdict  against  the  perfection  and  sufficiency 
of  Scripture,  and  consequently  against  Christ,  his  spirit,  his  apostles, 
and  the  Christian  faith  :  that  it  will  not  afford  so  much  as  a  creed  or 
system  of  fundamentals,  or  points  absolutely  necessary  to  salvation 
and  brotherly  communion,  in  fit  or  tolerable  phrases,  but  we  must 
mend  the  language  at  least.  He  opened  a  gap  for  human  additions,- 
at  which  he  might  afterwards  bring  in  more  at  his  pleasure.  He- 
framed  an  engine  for  an  infallible  division,  and  to  tear  in  pieces  the 
church,  casting  out  all  as  heretics  that  could  not  subscribe  to  his  ad- 
ditions, and  necessitating  separation  by  all  dissenters,  to  the  world's- 
end,  till  the  devil's  engine  be  overthrovvn.  And  hereby  he  lays  a 
ground  upon  the  divisions  of  Christians,  to  bring  men  into  doubt  of 
aiU  religion,  as  not  knowing  which  is  the  right.  And  he  lays  tha 
ground  of  certain  heart-burnings,  and  mutual  hatred,  contentions,  re- 
rilings  and  enmity."* 

It  will  be  refreshing  to  turn  from  this  picture  tathat  of  the  early 
Christians,  before  any  such  impositions  were  laid  upon  them. 

The  beautiful  and  divine  simplicity  of  the  Christian  religion,  says- 
Dr.  Mosheim,  appears  from  the  two  great  and  fundamental  principles 
upon  which  it  is  built.  Faith  and  Charity;  and  the  only  two  rites  of 
Baptism  and  the  holy  Supper,  instituted  by  Christ  himself.  Of  the- 
early  ages  of  the  church  he  observes,  that  whoever  acknowledged 
Christ  as  the  Saviour  of  mankind,  and  made  a  profession  of  confi- 
dence in  him,  was  immediately  baptized  and  received  into  the  church. 
The  Christian  system,  as  it  was  then  taught,  preserved  its  native  sim- 
plicity, and  was  comprehended  in  a  small  number  of  articles.  The 
great  study  of  those  who  embraced  the  Gospel  was  rather  to  express 

*  Works,  voL  2,  896. 


153 

its  divine  influence  in  their  dispositions  and  conduct,  than  to  e:am- 
ine  its  doctrines  with  an  excessive  curiosity,  or  to  explain  them  by 
the  rules  of  human  wisdom.  As  lon-g  as  the  sacred  wri-tings  were 
the  only  rule  of  faith,  religion  preserved  its  native  purity  ;  and  in 
proportion  as  their  decisions  were  neglected,  or  post2X)ned  to  the  in- 
ventions of  men,  it  degenerated  from  its  primitive  and  divine  sim- 
plicitjr. 

This  representation,  from  the  highest  historical  authority,  accords 
with  that  of  other  distinguished  writers.  Robinson,  in  his  'Ecclesi- 
astical Researches,'  says,  that  in  the  churches  of  the  earliest  times, 
"the  doctrines  tauglit  were  few,  plain,  and  simple,  taken  immediately 
from  the  Gospel."  Dr.  Cave,  in  his  'Prim-itive  Christianity,'  observes- 
of  the  Christian  Fathers^,  that  "  their  "creed  in  the  first  ages  was  short 
and  simple,  their  faith  lying  not  so  m^ich  in  nice  and  numerous  arti- 
cles, aS'  in  a  good  and  an  holy  life." 

The  writings  of  the  Fathers  themselves  show  their  estimation  of 
Christian  liberty.  As  quoted  by  Limborch,  in  his  History  of  the 
Inquisition,  Tertullian  says  :  "  Every  one  has  a  natural  right  and 
power  to  worship  God  according  to  his  persuasion  ;  nor  can  it  be  a 
part  of  religion  to  co.npel  men  to  religion,  which  ought  to  be  volun- 
tarily embraced,  and  not  through  constraint."  Cyprian  says  :  "Al- 
though there  may  be  tares  in  the  church,  this  ought  to  be  no'  obstruc- 
tion to  our  faith  and  charity  ;  nor  is  their  being  in  the  church  any 
reason  for  our  departure  out  of  it  ;  it  should  be  our  care,  that  we  be 
found  the  true  wheat.  The  servant  cannot  be  greater  than  his  Lord ; 
nor  should  any  one  arrogate  to  himself  what  the  Father  hath  com- 
mitted to  the  Son  only,  to  winnow  and  purge  the  flour,  and  separate 
by  any  human  judgment  the  cliaff"  from  the  wheat.  When  the  disci- 
ples left  the  Lord  himself,  he  did  not  reproach  or  grievously  threaten 
them,  but  gently  s-aid,  'what,  and  will  you  forsake  me  also  ?'  observ- 
ing that  sacred  law,  of  every  one's  being  left  to  his  own  liberty  and 
will,  and  making  for  himself  his  own  choice."  Lactantius  says  : 
"  There  is  nothing  which  should  be  more  free  than  the  choice  of  our 
religion,  in  which,  if  the  consent  of  the  worshipper  be  wanting,  it 
becomes  entirely  void  and  ineffectual." 

The  earliest  deviation  from  the  gospel  terms  of  communion,  ap- 
pears to  have  taken  place  when  what  is  called  the  Apostles'  Creed 
was  introduced  ;  the  articles  of  which  were  adopted  at  difi'ercnt  pe- 
riods of  time,    and   which,   eomuared  with  what  followed   it   in  the 

20 


15^ 

Romlsli  church,  and  with  some  creeds  still  existing  in  Congregational 
churches,  seems  scarcely  objectionable,  except  as  a  precedent  leading 
to  further  usurpations.  Jn  this  view,  no  additions  whatever  to  the 
Scriptural  rule  are  to  be  justified.  In  point  of  principle,  as  Bishop 
Taylor  observes,  "  it  is  like  arbitrary  power,  which  by  the  same  rule 
it  takes  sixpence  from  the  subject,  may  take  a  hundred  pounds,  then 
a  thousand,  then  all."  So  in  fact  it  happened  with  Christian  liberty. 
In  the  language  of  Dr.  Chandler, — "  Human  creeds  were  substituted 
in  the  room  of  Scripture  ;  and  according  as  circumstances  difi'tred, 
or  new  opinions  were  broached,  so  were  the  creeds  corrected,  amend- 
ed and  enlarged,  till  they  became  full  of  subtleties,  contradictions 
and  nonsense."*'  Christians  were  thus  by  degrees  stript  of  their 
liberties  and  rights  of  conscience,  and  reduced  to  the  most  deplora- 
ble state  of  slavery  and  spiritual  darkness. 

To  restore  the  Christian  world  to  freedom,  and  to  the  light  of  the 
Scriptures,  Avas  the  great  object  of  the  Reformation  ;  and  the  avowed 
principles  of  the  Reformers,  had  they  been  effectually  pursued,  would 
have  accomplished  this  noble  object.  But,  as  observed  by  Robinson, 
the  eminent  Puritan  before  referred  to,  they  had  "  come  so  lately  out 
of  such  thick  antichrlstian  darkness,  that  they  could  not  see  all 
things."  They  could  not  attain  to  just  views  of  Christian  liberty^ 
nor  clearly  comprehend  the  principles  upon  which  they  assailed  the 
papal  tyranny.  Hence  they  were  soon  found  acting  in  contradiction 
to  their  avoAved  principles. 

But  in  their  intolerance,  if  not  in  their  inconsistency,  these  reform- 
ers erred  with  the  age  in  which  they  lived.  Individuals,  indeed, 
were  found  even  in  those  times,  who  had  just  views  of  human  creeds 
and  of  the  nature  and  extent  of  the  reformation  in  religion  which 
was  needed.  One  of  these,  whose  merits  have  been  little  known, 
furnishes  so  remarkable  an  instance  in  proof  of  this,  as  well  as  of 
the  persecuting  spirit  which  then  prevailed,  that  he  deserves  partic- 
ular notice.  We  allude  to  Erasmus  Johannes,  teacher  of  a  Latin 
school  at  Antwerp,  whose  enlightened  views  and  unmerited  fate  are 
mentioned  in  the  History  of  the  Reformation  in  the  Low  Countries. 
He  published  a  work,  proving  how  early  Christianity  began  to  be  cor- 
rupted, and  maintaining  that  in  order  to  a  true  and  lasting  reforma- 
tion, it  was  necessary  to  conform  to  the  apostolical   churches  in  doc- 

*  Introduction  to  Hist,  of  the  Inquisition,  p.  111. 


155 

trine  and  discipline  ;  and  to  that  simplicity  in  expressing  matters  of 
religion,  of  which  Christ  and  his  apostles  have  left  us  an  example. 
"What  can  we  require  more,"  said  he,  "of  anybody?  And  if  we 
do,  by  what  authority  is  it  ?  Therefore,  let  every  one  make  use  of 
his  Christian  liberty  in  this  matter,  and  let  him  not  hinder  others. 
If  any  man  thinks  it  necessary  to  use  new  terms  in  order  to  declare 
his  notions  and  belief  about  divine  matters,  insomuch  that  the  words 
of  the  prophets  and  apostles  cannot  serve  him,  it  is  most  cer'ain, 
that  not  only  the  words  are  new,  but  also  his  doctrine  and  religion 
too  ;  otherwise  it  would  not  be  possible  for  him  to  fail  of  good  and 
apposite  expressions  in  holy  writ."* 

But  these  principles  of  reformation  were  far  in  advance  of  the  age, 
and  the  author,  who  deserved  a  crown,  was  obliged  to  flee  his  country. 
At  the  present  day,  perhaps,  there  are  many  who  would  be  slow  to 
embrace  them  in  their  full  extent ;  but  they  may  be  safely  promulga- 
ted. Persecution,  in  every  form,  is  reprobated  and  disclaimed  by  all 
protestant  denominations.  "What  apology,  then,  could  there  be  for 
us,  if  we  should  copy  the  errors  of  the  early  reformers  instead  of 
following  out  their  principles,  and  make  subscription  to  certain  hu- 
man explications  of  Scripture  an  indispensable  condition  to  the  en- 
joyment of  privileges,  which  all  disciples  and  followers  of  Christ  are 
entitled  to  without  it ;  and  thus,  "as  far  as  we  have  power  and  op- 
portunity," domineer  over  the  consciences  of  our  brethren?  This,  in 
our  view,  would  not  only  be  resisting  the  progress  and  principles  of 
the  Reformation,  but  returning  to  that  spirit  of  Romish  tyranny  and 
delusion,  from  which  it  was  the  design  of  the  Reformation  to  rescue 
the  Christian  world. 

As  we  earnestly  desire  to  lead  you  to  the  same  convictions  of  duty 
on  this  subject  which  we  so  strongly  feel,  as  well  as  to  the  persua- 
sion and  acknowledgment  that  we  are  sincere  in  them  ;  you  will  in- 
dulge us  in  pursuing  the  consideration  of  human  tests  in  religion  a 
little  farther,  and  submitting  to  you  the  thoughts  of  some  other  au- 
thors of  high  reputation,  Avho  have  taken  views  of  the  subject  some- 
what difi"erent  from  those  already  contemplated.  Dr.  Hartley,  dis- 
tinguished alike  for  his  deep  piety  and  learning,  in  his  great  work  on 
"  Man,  his    Frame,    his  Duty,    and  his   Expectations,"    speaks  with 

*i5i-andt's  F''=t.  of  the  Reformation,  v.  1,  p.  399. 


156 

much  force  \ipon  the  impropriety  and  futility  of  forming  "  any  creeds, 
articles,  or  systems  of  faith,  and  requiring  assent  to  them  in  words  or 
writing."  The  whole  of  his  remarks  on  this  subject  deserve  your 
attention.-;  a  very  few  only  can  be  introduced  here, 

"How,"  observes  he,  "can  a  person  be  properly  qualified  to  study 
the  word  of  God,  and  to  search  out  its  meaning,  who  finds  himself 
previously  confined  to  interpret  it  in  a  particular  manner  ?  If  the 
subject  matter  of  the  article  be  of  great  importance  to  be  understood 
and  believed,  one  may  presume  that  it  is  plain,  and  needs  no  article  ; 
if  of  small  importance,  why  should  it  be  made  a  test  or  insisted  up- 
on ;  if  it  be  a  difficult,  abstruse  point,  no  one  upon  earth  has  au- 
thority to  make  an  article  concerning  it.  We  are  all  brethren  ;  there 
is  no  father,  no  master,  amongst  us .;  we  are  helpers  of,  not  lords 
over,  each  other's  faith." 

"  As  to  the  mcta^physical  subtilties  which  appear  in  some  creeds, 
they  can  at  best  be  only  human  interpretations  of  Scripture  words  ; 
and  thci'cfore  can  have  no  autliority.  All  the  real  foundation  which 
we  have  is  in  the  words  af  Scripture,  and  of  the  most  ancient  writ- 
ers, considered  as  helps,  not  authorities.  It  is  sufficient,  therefore, 
that  a  man  take  the  Scriptures  for  his  guide,  and  apply  himself  to 
them  with  an  honest  heart,  and  humble  and  earnest  prayer  ;  which 
things  have  no  eannexion  with  forms  and  subscriptions."* 

A  learned  divine  of  Germany,  who  wrote  "Notes  and  Additions," 
■which  have  been  thought  worthy  to  accompany  the  celebrated  work 
of  Hartley,  enters  more  fully  into  this  subject,  and  presents  many  in- 
teresting views,  which  we  can  now  do  little  more  than  allude  to.  He 
shows  that  it  is  incumbent  on  the  defenders  of  human  articles  of 
faith  to  prove  that,  without  them,  the  Scriptures  alone  would  be  in- 
s-ufflcient  to  attain  the  great  purpose  for  which  God  gave  them  to  us ; 
that  these  creeds  are  more  powerful  instruments  against  the  doubts, 
ignorance,  or  wickedness  of  those  who  go  astray,  than  the  holy 
Scriptures  :  or  that  the  sense  of  the  words  of  Jesus  and  his  apostles 
may  be  more  clearly  and  unequivocally  laid  down  in  unscriptural  ex- 
pressions, than  in  those  employed  by  them  ;  and  that  without  human 
articles  of  faith,  such  a  variety  of  opinions  and  difference  of  religion 
must  arise,  as  would  render  the  uniformitj'  of  teaching  necessary  to 
general  edification  utterly  impossible. 

*Pago  514,  4to  cJ. 


157 

Adverting  to  Dr.  Hartley's  remark  upon  the  uselcssncss  of  articles 
in  preventing  differences  and  disputes,  he  instances  the  C'hurcli  of 
England,  in  wliich  "experience  clearly  shows  that  though  the  Thir- 
ty-nine Articles  were  established  for  the  purpose  of  preventing  differ- 
ence of  opinion,  this  end  has  not  been  in  the  smallest  degree  promot- 
ed by  them." 

He  then  proceeds  to  show  how  superior  to  the  scholastic  and  ab- 
stract style  of  these  artificial  formularies  of  faith,  is  the  simple  and 
natural  manner  of  the  Scriptures,  which  divine  wisdom  has  seen  fit 
to  adopt  in  communicating  truth  to  the  human  mind.  "  The  instruc- 
tion given  us  in  the  Scriptures  is,  for  the  most  part,  conveyed  to  us 
in  an  historical  manner,  and  is  on  that  account  most  clear  and  intel- 
ligible to  every  capacity.  The  doctrines  of  our  religion  are  delivered 
in  the  history  of  our  Saviour  ;  and  this  history  is  the  Christian's  sys- 
tem of  instruction.  To  understand  the  principal  facts  it  relates, 
nothing  more  is  necessary,  than  a  knowledge  of  the  language  in 
which  it  is  written;  and  with  a  little  attention  I  can  discern  the  doc- 
trines comprised  in  those  facts,  and  founded  on  them,  with  more  cer- 
tainty and  facility,  than  if  they  stood  alone  unconnected  with  any 
circumstances.  The  saying  of  Jesus,  for  example,  '  I  am  the  resur- 
rection and  the  life,'  might  admit  of  various  explanations  ;  but  if  we 
connect  it  with  the  awakening  of  one  from  the  dead,  on  which  occa- 
sion it  was  spoken,  no  one  can  mistake  its  true  sense.  The  epistles 
of  the  apostles  refer  to  the  history  of  Jesus  and  other  facts,  and  as 
they  elucidate  these,  they  are  reciprocally  illustrated  by  them." 

After  a  full  discussion  of  this  topic,  the  learned  commentator  con- 
cludes, that  "  the  holy  Scriptures  alone,  without  any  human  addition, 
or  authoritative  interpretations,  are  sufficient  to  maintain  the  unity  of 
doctrine  necessary  for  general  instruction  and  edification  ;"  and  that 
"  the  only  necessary  unity  of  opinion  is  intelligible  to  the  common 
capacity  of  mankind,  without  the  aid  of  learning  or  philosophy."* 

In  this  view  of  the  subject,  the  author  of  Paradise  Lost  has  some 
remarks,  in  his  '  Treatise  on  Christian  Doctrine,'  which  are  entitled 
to  your  consideration.  "The  Scriptures,"  he  says,  "  being  in  them- 
selves so  perspicuous,  and  sufficient  of  themselves  to  make  men  wise 
unto  salvation,  through  what  infatuation  is  it,  that  even  protestant 
divines  persist  in  darkening  the  most  momentous  truths   of  religion 

*  lb.  p.  699. 


by  Intricate  metaphysical  comments,  on  the  plea  that  such  explana- 
tion is  necessary  ;  as  if  Scripture,  which  possesses  in  itself  the  clear- 
est light,  and  is  sufficient  for  its  own  explanation,  especially  in  mat- 
ters of  faith  and  holiness,  required  to  have  the  simplicity  of  its  di- 
vine truths  more  fully  developed,  and  placed  in  a  more  distinct  view, 
by  illustrations  drawn  from  the  a^strusest  of  human  sciences."* 

Testimonials  in  behalf  of  the  pure  Bihle,  as  our  standard  in  relig- 
ion, might  be  multiplied  to  almost  any  extent  from  the  writings  of 
those  who  have  brought  to  the  defence  and  exposition  of  it  the  deep- 
est piety  and  learning.  We  will  add  one  more  in  this  connexion,  to 
which  we  are  naturally  brought  by  all  the  rest,  and  which  can  never 
be  too  often  repeated. 

"The  Bible,  the  Bible  only,"  says  the  immortal  Chillingworth,  "is 
the  religion  of  Protestants.  I,  for  my  part,  after  a  long,  and,  as  I 
verily  believe  and  hope,  impartial  search  of  the  true  way  to  eternal 
happiness,  do  profess  plainly  that  I  cannot  find  any  rest  for  the  sole 
of  my  foot  but  upon  this  rock  only.  This,  therefore,  and  this  only, 
I  have  reason  to  believe  ;  this  I  will  profess  ;  according  to  this  I  will 
live,  and  for  this,  if  there  be  occasion,  I  will,  not  only  willingly,  but 
even  gladly,  lose  my  life,  though  I  should  be  sorry  that  Christians 
should  take  it  from  me.  I  will  take  no  man's  liberty  of  judgment 
from  him  ;  neither  shall  any  man  take  mine  from  me.  I  will  think 
no  man  the  worse  man,  or  the  worse  Christian  ;  I  will  love  no  man 
the  less  for  differing  in  opinion  from  me.  And  what  measure  I  mete 
to  others,  I  expect  from  them  again.  I  am  fully  assured  that  God 
does  not,  and  therefore  that  man  ought  not  to  require  any  more  of 
any  man  than  this,  to  believe  the  Scripture  to  be  God's  word,  to  en- 
deavor to  find  the  true  sense  of  it,  and  to  live  according  to  it."f 

How  happy  would  it  be  for  the  Christian  world,  if  all  who  profess 
to  be  followers  of  the  meek  and  lowly  Jesus  would  adopt  these  noble 
sentiments,  discard  all  human  tests  of  orthodoxy,  and,  in  the  spirit 
of  their  blessed  master,  labor  to  advance  the  work  of  reformation  ac- . 
cording  to  the  pure  word  of  God,  till  all  their  churches  are  restored 
to  the  standard  of  apostolical  purity  in  doctrine  and  worship.  Let 
us  do  our  part  in  this  great  work.  However  attached  we  may  be  to 
any  human  articles  of  faith ;  even  should  we  feel  as  if  upon  losing 
them,  we  should  exclaim  with  Micah,  "ye  have  taken  away  my  gods, 

*  Vol.  2,  p.  165.  t  Works,  271. 


150 

and  what  have  I  more  ?"'  yet  let  us  be  assured  that,  when  v,^c  have 
understood  their  true  nature,  we  shall  rejoice  in  being  released  from 
them.  Let  us  take  encouragement  from  the  reply  of  the  truly  evan- 
gelical Dr.  Chandler  to  some  in  his  day,  who  inquired  what  security 
they  should  have  left  for  truth  and  orthodoxy,  when  their  articles  of 
faith  were  gone  :  "  We  shall  have,"  said  he,  "  the  sacred  Scriptures, 
those  oracles  of  the  great  God,  and  freedom  and  liberty  to  interpret 
and  understand  them  as  we  can.  The  consequence  of  this  would  be 
great  integrity  and  peace  of  conscience  in  the  enjoyment  of  our  re- 
ligious principles,  union  and  friendship  among  Christians,  notwith- 
standing all  their  differences  in  judgment,  and  great  respect  and  hon- 
or to  those  faithful  pastors,  who  carefully  feed  the  flock  of  God,  and 
lead  them  into  pastures  of  righteousness  and  peace.  We  shall  lose 
only  the  incumbrances  of  religion,  our  bones  of  contention,  the 
shackles  of  our  consciences,  and  the  snares  to  virtue  and  honesty ; 
while  all  that  is  substantially  good  and  valuable,  all  that  is  truly  di- 
vine and  heavenly,  would  remain  to  enrich  and  bless  us."^' 

A  distinguished  biographer  of  Baxter,  in  describing  the  result  of 
those  labors  and  struggles  .against  ecclesiastical  oppression,  in  which 
that  great  man  bore  so  conspicuous  a  part,  considers  the  leading  prin- 
ciples of  the  Reformation  as  now  completely  settled,  never  again  to 
be  called  in  question.  "The  untenable  and  unrighteous  exactions  of 
authority,"  he  says,  "were  exposed,  the  supreme  authority  of  the 
Scriptures  maintained,  and  the  rights  of  conscience  at  last  estab- 
lished. That  principle  stood  forth  before  the  Avorld,  as  no  longer  to 
be  disputed,  that  man  is  accountable  to  God  only  for  all  that  he  be- 
lieves as  truth,  for  all  that  he  offers  as  worship,  and  for  all  that  he 
practises  as  religion.  This  is  the  doctrine  of  the  Bible,  the  dictate 
of  enlightened  reason  ;  and  lies  at  the  foundation  of  all  correct  and 
acceptable  obedience  to  God."f 

It  is  not  because  these  were  the  principles  of  the  Reformation  that 
we  attach  so  much  importance  to  them,  but  because  we  regard  them 
as  immutable  laws  of  our  being,  founded  in  the  very  nature  and  con- 
stitution of  the  human  mind,  and  sanctioned  by  the  Gospel  of  Christ. 

The  right  of  free  inquiry  and  private  judgment,  in  the  concerns  of 
religion,  is  an  inalienable  right,   which  we  could  not  surrender  if  we 

♦Introduction  to  History  of  Inquisition,  p.  110. 

t  Ormo's  Life  and  Times  of  Richard  Baxter,  v.  2,  190. 


160 

would  ;  the  exercise  of  it  being  our  indispensable  duty,  as  well  as 
our  high  privilege.  It  necessarily  follows  that  we  are  bound  to  re- 
spect in  each  other  the  exercise  of  this  right,  so  far  at  least  as  to 
refrain  from  doing  anything  to  prevent  the  perfect  enjoyment  of  it. 

That  these  principles  are  sanctioned  by  the  Gospel  of  Christ,  we 
need  but  open  the  sacred  volume  to  he  convinced.  Nothing,  is  clear- 
er in  the  Christian  Scriptures  than  those  comm^ands,  Avhich  require 
us  to  judge  for  ourselves  in  matters  of  conscience,  and  to  refrain  from 
judging  others. 

Why  even  of  yourselves  judge  ye  not  what  is  right  ? — Search  the 
Scriptures. — Prove  all  things  ;  hold  fast  that  which  is  good. — I  speak 
as  to  wise  men,  judge  ye  what  I  say. — Be  always  ready  to  give  an  an- 
swer to  every  man  that  asketh  you  a  reason  of  the  hope  that  is  in 
you,  with  meekness  and  fear. — Judge  not. — Condemn  not. — One  is 
your  master,  even  Christ,  and  all  ye  are  brethren. — Who^  art  thou 
that  judgest  another's  servant  ?  Before  his  own  master  he  standeth 
or  falleth. — Why  dost  thou  judge  thy  brother?  Why  dost  thou  set 
at  naught  thy  brother  ?  For  w^e  shall  all  stand  before  the  judgment 
seat  of  Christ.  Let  us  not,  therefore,  judge  one  another  any  more  ; 
but  judge  this,  rather,  that  no  man  put  a  stumbling  block  or  an  occa- 
sion to  fall  in  his  brother's  way. 

These  directions  of  our  Saviour  and  his  apostles  show  the  spirit 
which  breathes  tliroughout  the  Gospel.  On  what  account  were  the 
Bereans  called  more  noble  than  some  others  ?  Was  it  because  they 
implicitly  received  the  doctrines  taught  even  by  inspired  apostles  ? 
No.  It  was  for  searching  the  Scriptures  daily,  to  see  for  themselves 
whether  those  things  were  so.  What  was  the  conduct  of  St.  Paul 
on  the  occasion  of  giving  the  directions  just  referred  to,  when  dis- 
putes and  divisions  arose  between  the  Jewish  and  Gentile  Christians 
at  Rome  about  the  obligation  of  the  Mosaic  ritual  ?  Did  he  peremp- 
torily require  those  whom  he  knew  to  be  in  the  wrong  to  renounce 
their  error,  and  adopt  his  opinion,  or  that  of  their  better  informed 
brethren,  in  order  to  be  entitled  to  their  communion  and  fellowship  ? 
Far  from  it.  He  presses  upon  all  equally  the  duty  of  mutual  for- 
bearance and  charity ;  and  enjoins  the  same  rule  upon  both  parties, 
grounding  it  on  the  perfect  right  which  all  possessed,  to  inquire  and 
judge  for  themselves."  "Let  every  man,"  says  he,  "be  fully  per- 
suaded in  his  own  mind."  That  is,  in  the  language  of  a  learned  ex- 
positor of  this  rule,  "Let  every  man  enjoy  the  freedom  of  following 


161 

the  iight  of  his  conscience,  and  let  no  Christians  carry  their  zeal  for 
agreement  so  far  as  to  break  in  upon  our  title  to  God's  favor,  which 
is,  acting  sincerely  according  to  the  inward  conviction  of  our  own 
minds."* 

Such  is  the  united  voice,  which  comes  to  you  from  the  departed 
worthies  of  the  Protestant  faith,  who,  in  different  ages  and  nations,  have 
been  among  the  ablest  expounders  and  brightest  ornaments  of  Chris- 
tianity. It  is  full,  clear,  distinct  and  harmonious.  Will  you  not  re- 
gstrd  it,  so  far,  at  least,  as  to  be  persuaded  to  make,  a  faithful  and 
conscientious  inquiry  into  the  subject,  which  they  so  earnestly  com- 
mend to  your  attention?  Can  you  in  justice  to  them  or  yourselves  do 
less  than  this  ?  Would  not  such  an  inquiry  enable  5"ou  more  justly 
to  appreciate  their  views  and  principles,  if  you  should  not  be  led  to' 
adopt  them  ;  and  would  it  not  add  to  your  knowledge  and  expand 
your  charity,  even  should  it  fail  to  enlighten  your  faith  ?  Is  it  possi- 
ble, that  proofs  arid  considerations,  which  carried  the  fullest  convic- 
tion to  the  minds  of  men,  who  devoted  the  highest  gifts  of  intellect 
and  learning  to  the  cause  of  truth  and  piety,  should  bring  no  light  to 
your  minds  engaged  in  the  same  holy  cause  ?  No,  surely.  You 
would  be  brought  to  question,  at  least,  the  right  of  a  Cnristian 
church  to  add  to  the  Bible  any  articles,  as  a  surer  test  of  revealed 
fruth  ;  and,  whatever  might  continue  to  be  your  own  usage  as  to 
Such  additional  tests,  you  would  not  condemn  the  established  practice 
6f  this  church  in  relation  to  them,  nor  consider  it  as  affording  any 
evidence,  that  we  reject  the  fundamental  doctrines  of  Christianity. 

You  will  now  permit  us  to  call  your  attention  to  the  principle, 
tvhich,  on  the  supposition  that  we  reject  those  doctrines  which  you 
receive  as  fundamental,  you  assume  in  charging  this  church  with  "a 
dereliction  of  the  great  doctrines  of  Christianity."  Do  you  not  thus 
usurp  the  judgment  seat,  and  make  your  own  opinions  the  standard 
for  judging  the'  Christian  faith  of  others  ?  And  what  is  the  spirit  of 
such  a  proceeding  ?  Is  it  not  of  the  very  essence  of  popery  ? — 
Would  it  not  be  so  indeed,  if,  instead  of  supposition,  you  had  per- 
fect evidence  of  the  fact ;  if  you  had  specified  the  doctrines  which 
your  church  receives  as  fundamental,  and  proved  that  this  church  re- 
jects them  ?  Why  should  your  judgment,  any  more  than  ours,  be 
the  standard  of  truth ;  unless,   like  the  infallible   church,  you  cannot 

*  Abernethy. 

21 


162 

Gtr  ;  and,  like  that,  too,  claim  to  hold  the  kej's,  and  to  have  author- 
ity to  judge  others  ?  But  this  ground  you  will  not  take.  You  glory, 
equally  with  us,  in  the  name  of  Protestants.  Are  you  not  bound, 
then,  to  allow  us  the  same  right  which  you  claim  to  search  the 
Scriptures  and  ascertain  for  ourselves  the  truth  of  Christian  doc- 
trines, be  they  fundamental  or  not  ?  Are  you  not  bound  to  treat  us 
as  being  accountable,  not  to  you,  but,  in  common  Avith  you,  to  our 
final  judge,  for  the  manner  in  which  we  discharge  this  duty  ?  Will 
you  say,  as  some  have  said,  that  your  conscience  requires  you  to  de- 
nounce those  whose  religious  opinions  you  consider  as  essentially 
wrong,  and  consequently  proceeding  from  a  perverse  interpretation  of 
Scripture  ?  But  who  made  you  judges  of  your  brethren  in  the  inter- 
pretation of  Scripture  ?  Is  not  this  an  assumption  of  infallibility  ? 
"All  that  infallibility,"  says  Robert  Hall,  "which  the  church  of 
Rome  pretends  to,  is  the  right  of  placing  her  interpretation  of  Scrip- 
ture on  a  level  with  the  word  of  God  ;  she  professes  to  promulgate 
no  new  revelation,  but  solely  to  render  her  sense  of  it  binding." 

Can  we  then,  it  may  be  asked,  do  nothing  to  suppress  what  we 
deem  to  be  gross  errors  in  the  faith  of  our  Christian  brethren  ?  Yes, 
much.  We  may  strive  to  convince  them  of  their  errors,  and  to  lead 
them  into  a  knowledge  of  the  truth  by  every  argument  and  persua- 
sion which  we  are  able  to  urge  ;  and  to  secure  their  good  will  and 
attention  to  our  arguments,  we  may,  by  friendly  intercourse  and 
Christian  kindness,  manifest  the  spirit  of  love  and  charity,  which  our 
own  purer  faith  inspires.  If  they  refuse  to  listen  to  us  from  a  con- 
viction that  their  errors  are  precious  truths,  and  that  it  would  be  dan- 
gerous to  consider  any  arguments  opposed  to  them,  we  may  enforce 
the  great  duty  of  free  inquiry  into  religious  opinions,  of  examining 
both  sides  of  a  question  in  order  to  a  right  decision,  of  searching  the 
Scriptures  and  judging  for  ourselves  of  the  truths  of  Christianity, 
and  welcoming  the  light  of  evidence  from  Avhatever  source  it  may 
come. 

With  such  efforts  to  reclaim  our  erring  brethren,  may  we  not  be 
satisfied,  without  visurping  the  prerogative  of  Christ,  and  sentencing 
them  to  banishment  from  his  kingdom,  or  denying  their  right  and  ti- 
tle as  subjects  of  it  ?  But  receiving,  as  we  do,  in  common  with 
yourselves,  the  Bible  and  all  the  doctrines  it  contains,  why  should 
you  not  suppose  that  we  are  competent  to  judge  for  ourselves  what 
these  doctrines  are  ?     Why,  indeed,  should  you  not  suppose  that  we 


163 

receive  from  the  Bible  the  same  fundamental  doctrines  which  you 
receive  purely  from  that  source  ?  You  doubtless  believe  the  same 
great  truths  of  Christianity  which  we  do,  as  far  as  they  go,  and  dif- 
fer from  us  principally  in  the  additions  which  you  make  to  them. 
Why  should  you  not  suppose,  that,  in  respect  to  these  additions,  you 
may  be  unconsciously  guided  by  the  Westminster  Confession  and 
Catechism,  which  those  who  become  mem.bers  of  your  church  must 
approve,  as  presenting  "an  excellent  system  of  the  doctrines  of  our 
holy  religion  ?"  Is  it  not  quite  possible,  that  some  of  the  doctrines, 
which  you  consider  as  fundamental,  may  have  been  derived  from  this 
secondary  source,  the  Scripture  foundation  of  which  we  should  main- 
tain as  firmly  as  you  ?  Take,  for  instance,  the  following  statement, 
in  the  second  chapter  of  the  Westminster  Confession :  "  In  the  unity 
of  the  Godhead  there  be  three  persons,  of  one  substance,  power  and 
eternity ;  God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost. 
The  Father  is  of  none,  neither  begotten  nor  proceeding  ;  the  Son  is 
eternally  begotten  of  the  Father,  the  Holy  Ghost  eternally  proceed- 
ing from  the  Father  and  the  Son."  This  statement  we  cannot  adopt, 
for  we  find  nothing  like  it  in  the  Bible  ;  but  the  Scripture  views  of 
the  Father,  Son,  and  Holy  Spirit,  are  as  precious  to  us  as  they  can  be 
to  you.  Here,  too,  we  are  in  company  with  the  excellent  Dr.  Watts, 
who  is  well  known  to  have  rejected  this  statement,  and  who  express- 
ly says,  "  of  the  scholastic  account  of  generation  and  procession  I 
have  no  idea."* 

So  also  in  respect  to  the  doctrines  of  election,  total  depravity,  &c., 
there  are  various  statements  in  this  confession,  which  in  your  view 
may  contain  what  is  fundamental,  but  in  ours  much  that  is  opposite 
to  the  sincere  word  of  God.  We  beg  leave  to  suggest  a  few  of  these 
for  your  consideration,  which,  being  doubtless  familiar  to  you,  need 
not  be  recited  more  at  large. 

"  By  the  decree  of  God,  for  the  manifestation  of  his  glory,  some 
men  and  angels  are  predestinated  unto  everlasting  life,  and  others 
foreordained  to  everlasting  death."  These  "  are  particularly  and  un- 
changeably designed,  and  their  number  is  so  certain  and  definite, 
that  it  cannot  be  either  increased  or  diminished.  Those  of  mankind 
that  are  predestinated  unto  life,  God,  before  the  foundation  of  the 
world,  &c.,  hath  chosen  in  Christ  unto  everlasting  glory,  &;c.,  without 

*  Letter  to  Rev.  Mr,  Alexander,  1727. 


164 

any  foresight  of  faith,  or  good  works,  or  perseverance  In  either  of 
them,  or  any  other  thing  in  the  creature,  as  conditions  or  causes  mov- 
ing him  thereunto  ;   and  all  to  the  praise  of  his  glorious  grace." 

"  Neither  are  any  other  redeemed  by  Christ,  effectually  called,  &c., 
but  the  elect  only.  The  rest  of  mankind  God  was  pleased,  &c.  to 
pass  by,  and  to  ordain  them  to  dishonor  and  wrath  fox  their  sin,  to 
the  praise  of  his  glorious  justice." 

The  sin  of  our  first  parents,  "  God  was  pleased,  &;c.  to  permit, 
having  purposed  to  order  it  to  his  own  glory.  By  this  sin  they  fell 
from  their  original  righteousness  and  communion  with  God,  and  so 
became  dead  in  sin,  and  wholly  defiled  in  all  the  faculties  and  parts 
of  soul  and  body.  They  being  the  root  of  all  mankind,  the  guilt  of 
this  sin  was  imputed,  and  the  same  death  in  sin  and  corrupted  nature 
conveyed  to  all  their  posterity,  &c.  whereby  we  are  utterly  indis- 
posed, disabled,  and  made  opposite  to  all  good,  and  wholly  Inclined 
to  all  evil." 

Whether  the  doctrines  here  presented  amount  to  antlnomianlsm, 
we  Avill  not  undertake  to  determine,  but  they  appear  to  us  exceed- 
ingly like  Robert  Hall's  description  of  that  system:  "A  system," 
he  says,  "  which  cancels  every  moral  tie,  consigns  the  whole  human 
race  to  the  extremes  of  presumption  or  despair,  and  erects  religion, 
on  the  ruins  of  morality."-'"  We  have  not,  however,  referred  to 
these  doctrines,  which,  as  you  know,  are  a  mere  specimen  of  what  is 
contained  In  the  Westminster  Confession,  with  any  view  of  contro- 
verting them,  but  to  draw  your  attention  to  the  simple  fact,  that, 
whatever  may  be  our  repugnance  to  them,  we  receive,  equally  with 
you,  the  texts  of  Inspired  Scripture  upon  which  they  are  professedly 
founded,  though  we  could  not  make  the  same  use  of  these  texts. 
We  beo-  you  to  examine  the  texts  of  Scripture  adduced  by  the  au- 
thors of  this  Confession,  and  printed  In  the  margin,  and  put  It  to 
your  consciences,  after  comparing  them  with  other  portions  of  Scrip- 
ture, whether  you  could  have  inferred  such  doctrines  from  them,  had 
you  not  cherished  so  deep  a  reverence  for  this  ancient  standard  of 
orthodoxy.  Could  you,  for  Instance,  have  ventured  with  various  dis- 
connected texts,  selected  principally  from  the  book  of  Genesis,  and 
from  the  most  intricate  of  the  apostolical  epistles,  without  one  word 
from  the  lips  of  Jesus,  the  author  and  finisher  of  our  faith,  or  a  sin- 
gle text  from  any  of  the  four  evangelists,  to  construct  such  a  Chris- 

*Hall's  Works,  V.  1,  p.  142. 


165 

tian  doctrine  as  tliat  of  the  total  depravity  of  human  nature  in  con- 
sequence of  Adam's  transgression,  its  inability  to  all  good,  and  entire 
inclination  to  all  evil,  insomuch  that,  as  stated  elsewhere  in  this  Con- 
fession, "  Works  done  by  unregenerate  men,  although  things  which 
God  commands,  and  of  good  use  to  themselves  and  others,  are  sinful, 
and  cannot  please  God,  or  make  a  man  more  meet  to  receire  grace 
from  God  ?"  And  could  you  think  of  styling  this,  by  way  of  dis- 
tinction, the  evangelical  faith  ? 

If  you  truly  hold  this  doctrine,  is  it  not  because  you  found  it  al- 
ready constructed  for  you  in  the  Westminster  Confession  and  Cate- 
chism ?  But  we  can  feel  no  such  reverence  for  these  fallible  compila- 
tions, nor  allow  them  to  have  any  weight  except  so  far  as  they  accord 
with  divine  truth.  And  if  in  our  view  they  should  appear  irrecon- 
cilably opposed  to  this,  which  ought  we  to  take  for  our  guide  ?  You 
will  not  hesitate  in  your  answer.  Do  not  then  expect  us  to  follow 
you  into  these  regions  of  metaphysical  divinity,  where  we  look  in 
vain  for  the  pure  doctrines  and  precepts  of  the  Gospel,  for  the  form 
of  sound  words,  even  the  words  of  our  Lord  Jesus  Christ.  Let  us 
seek  for  these  at  their  original  source,  the  Bible,  where  we  are  sure 
to  find  them  unmixed  with  the  delusive  speculations  of  fallible,  pre- 
sumptuous men.  Is  it  not  possible,  that,  in  taking  a  different  course, 
you  have  been  led  to  adopt  as  fundamental  doctrines  some  of  those 
metaphysical  deductions,  which  have  no  real  foundation  in  the  sacred 
volume  ?  May  you  not  be  as  liable  to  such  an  error  as  some  of  the 
greatest  and  most  devout  men  have  been  before  you  ? 

Transubstantlation  was  once  held  to  be  a  fundamental  doctrine  of 
Christianity.  Sir  Thomas  More,  that  learned  and  pious  Chancellor 
of  England,  could  bring  men  to  the  stake  for  denying  it.  Luther, 
with  all  his  boldness  of  reform,  could  but  half  renounce  it,  still  hold- 
ing to  consubstantiation,  scarcely  less  irrational ;  and  breaking  com- 
munion with  those  of  his  brethren  who  would  renounce  it  altogether. 

From  such  instances  of  human  weakness  and  error,  let  us  learn 
caution  how  we  depart  from  the  pure  word  of  God,  in  stating  and 
ascertaining  the  doctrines  which  he  has  revealed.  What  could  ap- 
pear, at  this  day,  more  opposed  to  Scripture,  reason  and  common 
sense,  than  the  doctrine  of  Transubstantlation  ?  And  can  we  be  cer- 
tain that  some  of  those  doctrines,  which  were  always  cherished  along 
with  it  in  the  bosom  of  the  Romish  Church,  and  are  stated  in  terms 
equally  remote  from  the  simplicity  of  the  Gospel,  may  not  hereafter' 
appear  as  groundless  as  that  now  does  ? 


166 

Should  not  this  consideration  abate  our  zeal  in  contending  for  such 
doctrines,  and  keep  alive  our  charity  for  those  who  believe  that  they 
have  no  existence  in  the  Bible  ?  Should  not  the  fact,  that  so  many 
intelligent  inquirers  fail  to  find  them  there,  satisfy  us  that  they  cannot 
be  fundamental  doctrines  ? 

The  fundamental  doctrines  of  Christianity  are  not  the  deep  results 
of  metaphysical  skill,  or  learned  investigation,  but  those  evident 
truths,  which  all  men  of  ordinary  capacity  and  diligence  may  receive 
from  a  perusal  of  the  Bible.  According  to  the  most  enlightened  and 
orthodox  judgment,  among  Christians,  "  no  doctrine  is  a  fundamental, 
a  necessary  article  of  a  Christian's  faith,  but  what  is  so  plainly  and 
distinctly  revealed,  as  that  an  ordinary  Christian,  sincere  in  his  in- 
quiries, cannot  miss  of  the  knowledge  of  it."* 

The  Westminster  Confession  alone  must  be  sufficient  to  satisfy 
your  minds  on  this  point.  In  the  first  chapter  of  that  work,  it  is 
declared,  "All  things  in  Scripture  are  not  alike  plain  in  themselves, 
nor  alike  clear  unto  all ;  yet  those  things  which  are  necessary  to  be 
known,  believed,  and  observed  for  salvation,  are  so  clearly  propound- 
ed and  opened  in  some  place  of  Scripture  or  other,  that  not  only  the 
learned,  but  the  unlearned,  in  a  due  use  of  the  ordinary  means,  may 
attain  unto  a  sufficient  understanding  of  them." 

With  these  views  accord  those  of  the  profound  philosopher,  John 
Locke,  who  was  no  less  successful  in  his  investigation  of  the  Chris- 
tian Scriptures,  than  in  his  inquiries  into  the  human  understanding. 
These  Scriptures  he  studied  through  with  the  single  purpose  of  ascer- 
taining what  is  the  faith  required  to  make  a  man  a  Christian.  The 
result  of  his  examination  was,  as  may  be  seen  in  his  '  Reasonable- 
ness of  Christianity,'  that  this  faith  is,  "  the  believing  the  only  true 
God,  and  Jesus  Christ  to  be  the  Messiah  whom  he  hath  sent."  In  a 
vindication  of  this  work,  he  quotes  bishop  Patrick  as  of  the  same 
opinion,  and  as  saying:  "It  is  the  very  same  thing  to  believe  that 
Jesus  is  the  Christ,  and  to  believe  that  Jesus  is  the  son  of  God." 

The  writers  and  wranglers  in  religion  fill  it  with  niceties,  and  dress 
it  up  with  notions,  which  they  make  necessary  and  fundamental  parts 
of  it. — But,"  adds  this  great  man,  "  whoever  has  used  what  means 
he  is  capable  of  for  the  informing  of  himself,  with  a  readiness  to  be- 
lieve and  obey  what  shall  be  taught  and  prescribed  by  Jesus,  his  Lord 

*  Poster  on  Funddmeutals. 


167 

and  King,  is  a  true  and  faithful  subject  of  Christ's  kingdom ;  and 
cannot  be  thought  to  fail  in  anything  necessary  to  salvation."* 

"It  is  very  common,"  says  Dr.  Gale,  "to  call  those  points  we  are 
fond  of,  fundamentals ;  and  then  think  it  very  justifiable,  nay  com- 
mendable, to  renounce  communion  with  such  as  err  in  those  funda- 
mentals. But  we  seldom  inquire  whether  the  Scriptures  have  de- 
clared them  fundamentals  ;  if  not,  I  am  sure  v/e  have  no  power  to 
make  them  so  ;  and  to  attempt  to  do  it  is  to  usurp  Christ's  authori- 
ty ;  which  he  knew  human  nature  too  well  to  entrust  with  any  man 
or  body  of  men  upon  earth. "f 

"All  that,"  says  Baxter,  "without  which  a  man  cannot  be  a  good 
and  holy  Christian,  is  plain  and  easy  in  itself;  and  Christ  did  choose 
therefore  to  speak  to  the  capacity  of  the  meanest."  How  could  it 
ever  have  been  thought  otherwise  !  To  the  poor  and  ignorant,  more 
especially,  was  the  gospel  originally  preached.  It  must  therefore 
have  been  designed  for  them,  and  adapted  to  their  comprehension. 
Among  the  poor  and  ignorant  of  the  present  day,  protestants  of  ev- 
ery denomination  boast  of  sending  the  Bible,  "  without  note  or  com- 
ment." But  wherefore  should  it  be  so  sent,  if  they  may  not  of 
themselves  learn  from  its  pages  all  that  is  fundamental,  or  essential 
to  make  them  Christians  ? 

Thus,  as  you  must  perceive,  it  is  manifest  that  this  church,  with 
the  Bible  for  the  man  of  our  counsel,  is  competent  to  understand 
Christian  doctrines  ;  and,  that,  if  your  church  has  adopted  certain 
doctrines  which  we  are  unable  to  learn  from  the  Bible,  whatever  else 
they  may  be,  they  cannot  be  "  the  fundamental  doctrines  of  Christi- 
anity." 

We  see  not  how  you  can  avoid  this  conclusion,  if  you  allow  us 
common  honesty  in  the  use  of  the  Scriptures.  It  is  possible,  how- 
ever, that  you  refuse  to  allow  us  this,  and  would  be  understood  to 
mean  by  "a  dereliction  from  the  great  doctrines  of  Christianity,"  a 
wilful  apostasy  from  the  faith.  It  is  possible  that  you  may  have  such 
an  assured  feeling  of  the  truth  of  certain  doctrines,  as  stated  in  the 
Westminster  Confession  and  Catechism — the  Trinity,  for  instance— - 
that  you  cannot  think  us  sincere  and  honest  inquirers  after  truth,  if 
we  adopt  not  the  same  views  and  phraseology  respecting  it.     If  this 

*  Locke's  Reasonableness  of  Christianity ,  with  the  Vindication. 
+  Sermons,  t.  4,  p.  44;3. 


168 

be  the  case,  we  beg  you  to  consider  seriously  whether  such  an  assumed- 
feelln"-,  even  should  you  think  it  grounded  upon  divine  illumination, 
can,  of  itself,  be  evidence  of  truth  ;  since  those  of  every  religious 
persuasion,  not  excepting  deists,  have  had  it,  and  as  they  sometimes 
thought,  to  a  supernatural  degree.*''  And  we  beg  you  also  to  reflect', 
with  an  excellent  Scotch  divine,  how  widely  "  we  depart  from'  the 
meekness  and  humility  of  the  gospel  spirit,  when  we  allow  ourselveg 
to  think  and  to'  speak  hardly  of  others,  because  they  do  not  see  every 
thing  just  in  the  same  light  with  us,  or  have  not  freedom  to  express 
themselves  in  our  phrases,  which  are,  perhaps,  not  only  unscriptural, 
but  were  unknown  in  the  Christian  church  for  many  centuries,  and 
Can  claim  no  better  nor  higher  original  than  the  dregs  of  the  scholas- 
tic philosophy."! 

Still,  whatever  you  may  think  of  us,  or  our  religious  conduct  and 
phraseology,  if  you  admit  that  any  honest,  intelligent  inquirers  could 
be  led  by  a  study  of  the  Bible  to  embrace  the  same  views  on  this 
subject,  our  argument  respecting  your  supposed  fundamentals  remain*' 
the  same.  But  if  you  will  not  admit  this,  and  judge  us  to  be  insin- 
cere or  dishonest  in  our  inquiries,  merely  from  the  result  of  those' 
inquiries,  you  have  to  consider  the  extent  of  your  judgment,  and  the 
nature  of  the  responsibility  attending  it.  Together  with  us  you 
must  condemn,  as  unfaithful  inquirers  after  divine  truth,  all  those 
great  and  good  men.  and  enlightened  Christians,  who  have  adopted 
similar  views  respecting  this  leading  doctrine  of  the  Westminster 
Confession'. 

Are  you  prepared  to  pass  such  a  sweeping  judgment,  and  to  de- 
nounce men  as  unworthy  of  the  Christian  name  who  have  devoted 
the  highest  powers  of  mind  to  the  defence  and  elucidation  of  the 
Christian  faith,  and  adorned  their  profession  of  it  with  the  brightest 
virtues  of  the  Christian  life  ?  Would  you  venture  to  pass  such  a  judg- 
ment against  Sir  Isaac  Newton,  the  renowned  supporter  of  pure  Chris- 
tianity, and  whose  sincere  faith  and  piety  shed  a  lustre  over  his  char- 
acter as  a  philosopher  ?  Or  against  John  Locke,  who  so  profoundly 
studied  the  Christian  Scriptures,  and  was  no  less  remarkable  for  the 
purity  of  his  life  and  manners,  than  for  the  apostolical  simplicity  of 
his  faith  ?  Or  against  Dr.  Lardner,  who  gave  himself  wholly  to  the 
religion  of  Christ,  devoting  a  long  and  laborious  life  to  the  collection 

*See  Life  of  Lord  Herbert.  f  Dr.  Leechmaa. 


169 

and  exposition,  of  its  evidences,  to  the  illustration  of  its  genuine 
doctrines,  and  to  the  manifestation,  by  his  own  example,  of  its  puri- 
fying spirit  ? 

And,  to  come  within  the  circle  of  your  own  ctservation,  have  yoil 
not  witnessed  in  the  lives  of  some,  Athose  frfith  was  similar  to  Dr, 
Lardncr's,  proofs  of  Christian  excellence  too  powerful  to  allow  you 
to  call  in  question  their  claim  to  the  Christian  character  ?  Did  hot 
he,  whose  century  of  years  has  recently  closed,*  exhtbit  abundantly  to* 
you  and  your  fathers  the  fruits  of  a  Christian  faith  attd  spirit,  "walk- 
ing in  all  the  commandments  and  ordinances  of  the  Lord  bla?meless  ?" 
What  professor  of  Christianity  AVas  ever  known  to  you,  who  mor^f 
constantly  adorned  his  profession  by  active  goodness  and  a  holy  ex-" 
ample  ?  Did  you  not  honor,  too,  the  Christiart  virtues  of  that  vener-' 
ated  man,t  who  passed  his  last  years  in  communion  with  this  churchy 
but  who,  early  in  life,  made  a  profession  of  his  faith  in  your  church,- 
or  in  that  from  which  yours  wa's  formed,  and  throughout  a  long 
course  of  public  duties  and  trials,  in  war  and  in  p^eace,  undeviatingly 
maintained  the  purity,  sacredness,  and  simplicity  of  the  Christian 
character  ?  Would  you  have  hesitated  to  say  of  him,  what  our  Sa-- 
viour  said  of  Nathaniel,  "  Behold  an  Israelite  indeed,  in  whom  there 
is  no  guile  r"  If  such  a  man  be  not  a  Christian,  where  on  earth  is  a> 
Christian  to  be  found  ?  Must  his  name  be  struck  from  the  roll<  be-« 
cause  his  love  of  truth  was  stronger  than  the  prejudice  of  educa-tion'y 
and  he  could  not  in  conscience  retain  his  trinitarian  views? 

Both  these  eminent  Christians  were  nurtured  in  the  bosom  of  Cal-* 
vinism,  and  initiated  into  all  the  doctrines  of  the  Westminster  Cate- 
chism. But  their  profound  love  of  truth,  and  reverence  for  the  word 
of  God,  led  them  to  examine  by  this  unerring  standard  the  doctrines 
which  they  had  been  taught,  and  to' reject  what  would  not  abidse  the 
test.  To  go  through  with  such  an  examination  honestly,  and  surren- 
der to  truth  long  cherished  opinions,  requires  peculiar  energy  of 
mind  and  conscience  ;  and  deserves  applause,  not  obloquy.  "It  is  a 
hard  thing,"  says  Baxter,  "to  bring  men  to  that  self-denial  and  labor, 
as  at  age  thoroughly  and  impartially  to  revise  their  juvenile  concep- 
tions ;  and  for  them  that  learned  words  before  things,  to  proceed  to 
learn  things  now  as  appearing  in  their  proper  evidence.     And  indeed 


'  Edward  Augustus  Holyoke.  f  Timothy  Pickerwg. 

22 


170 

none  but  men  of  extraortlinar}'  acutcncss  and  love  of  truth,  and  self- 
denial,  and  patience,  are  fit  to  do  it."* 

The  distinguished  men  of  whom  we  are  speaking,  faithfidly  accom- 
plished this  task.  And  can  you  be  certain  that  if  you,  in  like  man- 
ner, had  brought  your  early  opinions  to  the  test  of  the  Scriptures, 
you  would  not  have  arrived  at  the  same  result,  and  enjoyed  those 
clear  views  of  Christian  truth  and  duty,  in  which,  for  so  many  years* 
they  rejoiced  on  earth,  as  we  trust  they  now  do  in  heaven  ?  Are 
&uch  men  to  be  repelled  from  your  communion  as  heretics,  under  pre- 
tence, too,  of  apostolic  authority ;  men  who  are,  in  the  language  of 
Robert  Hall,  "illustrious  examples  of  piety;  men  who  would  trem- 
ble at  the  thought  of  deliberately  violating  the  least  of  the  commands 
of  Christ,  or  of  his  apostles  ;  men  whose  character  and  principles, 
consequently,  form  a  striking  contrast  with  those  of  the  persons  whom 
it  is  allowed  the  apostles  would  have  repelled  ?  Are  we  to  separate 
ourselves  from  the  best  of  men,  because  the  apostles  would  have 
withdrawn  from  the  worst  ?" 

If  any  of  the  eminent  Christians  Avhose  characters  we  have  now 
pointed  out  to  you,  could  have  honestly  studied  the  Scriptures  in 
forming  their  religious  opinions,  which,  we  think,  you  will  hardly 
deny  ;  the  conclusion  before  drawn,  that  your  supposed  fundamental 
doctrines  cannot  be  really  such,  remains  in  all  its  force,  and  the  very 
ground  of  your  judgment  against  the  Christian  character  of  this 
Church  is  taken  away.  The  simple  fact  appears,  not  that  we  reject 
any  fundamental  doctrines,  but  that  we  differ  in  opinion  from  you. 

Should  you  still  persist  in  condemning  us  for  opinions,  held  in  com- 
mon with  such  honored  professors  of  Christianity,  you  must  perceive 
that  you  involve  them  in  the  same  condemnation  with  us  ;  a  condem- 
nation by  which  we  cannot  be  much  concerned  on  our  own  account, 
while  it  includes  us  among  those  who  we  feel  assured  are  true  Chris- 
tians according  to  the  rules  of  judging  adopted  by  our  Saviour,  whose 
prerogative  it  is  to  judge  his  followers.  Allow  us,  for  a  moment,  to 
call  your  attention  to  these  rules,  which  you  may  not  have  sufficiently 
considered. 

We  have  shown  you  from  the  Gospel  Avhat  a  man  must  "believe  in 
order  to  become  entitled  to  the  Christian  name  and  privileges ;  it  is 
equally  clear  what   he  must  he  and  do   in  order  to  possess  the  Chris- 

*  Vol.  4,  p.  502.  ■ 


171 

tian  character.  In  the  Sermon  on  the  Mount,  that  body  of  divinity 
unmixed  with  any  error,  left  us  by  our  Lord,  this  is  fully  and  explic- 
itly laid  down.  How  does  this  divine  discourse  open  upon  us  ?  "What 
are  the  elements  of  Christian  excellence,  which  have  the  promise  of 
peculiar  blessings  ?  Are  they  matters  of  opinion,  and  doctrine,  and 
subtle  speculation  ?  Far  from  it.  They  relate  to  the  heart  ;  to  those 
gentle,  benevolent,  and  pure  affections,  which  all  may  feel,  and  cher- 
ish, and  improve.  "  Blessed  are  the  poor  in  spirit — the  meek— 'the 
merciful — the  peace-makers — the  pure  in  heart — those  who  hunger 
and  thirst  after  righteousness."  Such  is  the  foundation  of  that  obe- 
dience to  Christ,  which  he  makes  the  test  of  Christian  character. 
Obedience  to  his  commands,  doing  the  will  of  God,  is  the-  ground  of 
his  constant  approbation.  Who  is  great  in  the  kingdom  of  heaven  ? 
Whosoever  shall  do  and  teach  his  commandments.  Not  every  one 
that  saith.  Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven  ;  but 
he  that  doeth  the  will  of  God.  And  what  is  the  whole  conclusion  of 
these  plain,  practical,  sublime  precepts  of  Christian  virtue  and  piety  ? 
He  that  heareth  these  sayings  and  doeth  them,  builds  his  house  upon 
a  rock  ;  he  that  doeth  them  not,  builds  upon  the  sand. 

The  same  principle,  of  course,  pervades  the  Gospel,  and  indeed  all 
the  Scriptures.  "  Fear  God  and  keep  his  commandments,  for  this  is 
the  whole  duty  of  man. — Whoever,  says  our  Saviour,  shall  do  the 
will  of  my  father  in  heaven,  the  same  is  my  brother,  and  sister,  and 
mother.  He  that  hath  my  commandments  and  Iceepeth  them,  he  it  is 
that  loveth  me. 

So  far  as  our  Lord  has  seen  fit  to  unveil  the  scenes  of  the  Judg- 
ment day,  what  must  be  our  hope  of  mercy,  in  appearing  before  him  ? 
In  that  day,  deeds  of  charity  and  kindness,  shown  to  the  humblest  of 
his  disciples  and  followers,  will  be  accepted  and  regarded  as  if  done 
to  himself.  Even  a  cup  of  cold  water  only,  given  in  the  name  of  a 
disciple,  will  in  no  wise  lose  its  reward.  What,  then,  we  may  trem- 
blingly ask,  must  be  our  reward,  if,  instead  of  such  acts  of  Chris- 
tian kindness,  it  shall  appear  that  we  have  condemned  some  of  his 
sincerest  followers  as  unworthy  to  bear  his  name  ! 

The  reflection  must  have  occurred  to  you,  that  there  may  be  among 
Christians  an  apostasy  more  awful  than  that  of  an  erroneous  faith  ; 
an  apostasy  from  the  spirit  and  precepts  of  Christ.  Let  us  give  to 
this  a  moment's  consideration. 

The  great  Dr.  Owen  gives,  in  his  discourse  on  this   subject,    "  A 


172 

few  instances  of  tlie  means  and  ways  Avhcreby  a  general  apostasy 
from  the  holy  precepts  of  the  Gospel,  as  the  rule  of  our  obedience, 
hath  been  begun  and  carried  on."  "That  religion,"  he  says,  "  is 
alien  from  the  Gospel,  at  least  includes  a  notable  defection  from  il, 
■whose  avowed  profession  does  not  represent  the  spirit,  graces,  and 
virtues  of  him  who  was  its  author.  Yea,  conformity  unto  him  in  all 
things  is  the  sum  and  substance  of  that  obedience  which  he  doth  re- 
quire." 

"The  Lord  Christ  hath  declared  and  appointed,  that  the  mutual 
1-ove  of  his  disciples  should  be  the  great  testimony  of  the  truth  of 
his  doctrine,  jand  the  siace-rity  .of  their  obedience." 

"Do  not  some  seem  to  aim  at  nothing  more  than  to  multiply  and  in- 
crease divisions,  and  to  delight  in  nothing  more  than  to  live  and  dis- 
pute in  the  flames  jof  them  r" 

"It  is  not  miusual  to  see  persons,  who  are  under  the  power  of 
some  singular  opinion  and  practice  in  religion,  to  make  one  thing  al- 
most their  whole  business  ;  the  measure  of  other  things  and  persons, 
the  rule  of  communion,  and  of  all  sincere  love  :  to  value  and  esteem 
themselves  and  others  accoj'ding  unto  their  embracing  or  not  embrac- 
ing of  that  opinion.  And  it  were  to  be  wished,  that  such  principles 
and  practices  were  not  visibly  accompanied  with  a  decay  of  love, 
humility,  meekness,  self-diffidence,  condescension,  and  zeal  in  other 
things  ;  seeing  where  it  is  so,  let  men's  outward  profession  be  what 
jt  will,  the  plague  of  apostasy  is  begun."* 

This  quotation  we  can  hardly  forbear  extending,  so  excellent  are 
Dr.  Owen's  remarks  upon  the  subject,  so  seasonable,  too,  and  so  full 
of  instruction.  It  is  as  true  now  as  it  was  in  his  day,  or  in  the  days 
of  the  primitive  church,  that  our  religion  is  a  religion  of  love  and 
peace.  The  spirit  of  mutual  love  and  charity  among  its  professors  is 
now  as  convincing  "  an  argument  of  the  truth,  efficacy,  and  holiness 
of  the  doctrine  which  they  profess,"  as  it  was  then.  So  also  "strifes, 
contentions,  and  divisions"  among  them  are  as  great  an  obstacle  to 
"  the  progress  of  the  Gospel,"  as  corrupting  to  "  the  conversations 
and  spirit"  of  Christians,  and  as  strong  proofs  of  apostasy  from  the 
spirit  and  precepts  of  Christ. 

The  apostasy  which  Dr.  Owen  so  clearly  points  out,  the  guilt  of 
which  we  may   unwarily  incur  while   we   are   charging   others   with 

*The  Nature  of  Apostasy,  by  John  Owen,  D.  D.,  1676. 


I/O 

apostasy  from  the  faith,  should  fill  us  with  dread,  as  the  great  moral 
evil  to  which  Cliristians  are  ever  exposed,  and  which  they  should 
most  anxiously  avoid.  To  succeed  in  avoidintr,  or  subduin^^  it,  we 
must  begin  at  its  source,  and  resist  its  first  motions.  The  sin  which 
leads  to  it  most  easily  besets  us,  and  gains  strength  with  every  indul- 
gence. Censorious  judging  in  matters  of  fjjith  and  conscience  is  the 
source  from  which  it  springs.  This  leads  directly  to  that  dividing 
exclusive,  and  bitter  spirit  among  Christians,  which  is  itself  "the 
plague  of  apostasy." 

*' To  judge  other  men's  consciences,"  says  the  excellent  Howe,  "is 
of  so  near  akin  to  governing  them,  that  they  who  can  allow  them- 
selves to  do  the  former,  want  only  power,  not  will  or  inclination,  to 
offer  at  the  other  too."  When,  therefore,  we  once  allow  ourselves  to 
judge  the  consciences  of  our  brethren,  we  feel  a  strong  desire  to  con- 
trol them,  and  if  this  cannot  be  done  directly,  we  attempt  to  do  it  by 
indirect  means.  Hence  proceed  exclusions,  divisions,  contentions, 
animosities,  revilings,  and  all  those  calamitous  consequences,  which 
the  professed  followers  of  Christ,  by  thus  apostatizing  from  his  spirit 
and  precepts,  have  brought  upon  themselves,  upon  mankind,  and  up- 
on the  Christian  cause.  Let  us  then  look  at  the  fountain  head  of 
these  bitter  waters,  and  stay  them  at  their  source.  Let  us  refrain 
from  judging  one  another.  "One  would  think,"  says  the  author  just 
quoted,  *'  it  is  the  easiest  thing  in  the  world  not  to  do,  especially  not 
to  do  a  thing  of  itself  ungrateful  to  a  well  tempered  mind,  and  a 
great  privilege  not  to  be  obliged  to  judge  another  man's  conscience 
and  practice,  when  it  is  so  easy  to  misjudge  and  do  wrong."* 

The  venerated  Matthew  Henry  has  some  remarks  on  this  subject 
which  cannot  fail  to  influence  your  minds.  "Christ,"  he  says,  "  is 
the  sovereign  of  the  heart,  the  rightful  sovereign  ;  for  him  the  throne 
is  to  be  reserved ;  conscience  is  his  deputy  ;  by  him  it  is  to  be  com- 
manded, and  to  him  it  is  accountable." 

"It  is  a  good  reason  why  we  should  not  judge  one  another,  or  be 
severe  in  our  censures  one  of  another  ;  we  thereby  invade  Christ's 
throne,  for  it  is  his  prerogative  to  call  his  disciples  to  account ;  and 
though  he  designed  them  to  be  one  another's  helpers,  he  never  in- 
tended they  should  be  one  another's  judges. "f 

Is  it  not  entirely  mistaking  the  province   of  our  own  conscience, 

*  Oq  Union  among  Protestants.  f  Henry's  Works,  p.  663. 


174 

XVVicn  wc  thus  tukc  oversiglit  of  the  hearts  and  consciences  of  others  ^ 
As  declared  by  the  same  venerated  author,  in  his  Commentary, — 
"■  They  are  not  accountable  to  us,  nor  are  we  accountable  for  them. 
If  we  can  be  helpers  of  their  joy,  it  is  well ;  but  we  have  no  domin- 
ion over  their  faith.  In  judging  and  censuring  our  brethren,  we 
meddle  with  that  which  doth  not  belong  to  us.  We  have  work 
enough  to  do  at  home  ;  and  if  we  must  needs  be  judging,  let  us  ex- 
ercise our  faculty  upon  our  own  hearts  and  ways."*  Can  anything 
but  evil  proceed  from  thus  interfering  with  the  most  sacred  rights  of 
others?  Does  it  not  work  evil  to  our  neighbor,  evil  to  the  commu- 
nity in  which  v;e  live,  evil  to  the  cause  of  Christ,  evil  to  our  own 
seuLs,  evil  now,  and  evil  forever  .''  Can  it  possibly  come  in  aid  of 
truth-,  or  love,  or  peace,  or  joy,  or  any  of  the  ends  of  Christianity  ? 
Is  it  not  essentially  and  eternally  opposed  to  them  all  ? 

These  are  momentous  inquiries,  and  you  may  justly  think  that 
they  deserve  to  be  pursued  with  some  further  illustrations  from  the 
same  class  of  admired  authors,  to  whom  we  are  already  so  greatly 
indebted.  But  we  can  add  a  few  only  of  the  passages  which  have 
occurred  to  us  as  important  in  this  connexion. 

We  begin  with  Dr.  Evans,  a  distinguished  preacher  among  the 
English  Dissenters,  and  the  "worthy  friend"  of  Watts,  who,  with 
Doddridge,  thought  his  '  Christian  Temper'  one  of  the  best  works  of 
the  kind  in  our  language.  In  this  work,  alluding  to  the  apostle's 
discourse  about  judging  one  another.  Dr.  Evans  says  :  "In  such  mat- 
t3rs  every  man  is  to  give  account  of  himself  to  God,  but  men  have 
no  right  to  call  one  another  to  account ;  therefore,  to  judge  an- 
other in  those  things,  is  to  thrust  ourselves  into  God's  province. 
And  will  not  God,  think  you,  chastise  such  arrogance  ?  It  is  also 
very  injurious  to  our  neighbor.  Evil  surmises  of  him  weaken  our 
own  affection  ;  and,  if  we  spread  them  abroad,  may  lessen  his  repu- 
tation with  others,  and  draw  many  pernicious  consequences  after 
them ;  for  which  we  shall  be  justly  accountable,  as  long  as  they 
spring  from  a  sinful  action  of  ours,  and  such  effects  might  be  fore- 
seen likely  to  ensue." 

"The  way  of  peace  among  Christians  seems  to  be  plainly  declared 
in  the  Gospel. — Not  by  pretending  to  bring  all  Christians  to  a  perfect 
uniformity   of  sentiments   or  practice   in  matters   of  religion.     That 

*  Exposition,  Rom.  14. 


175 

was  not  in  the  apostolical  dnjs  themselves  ;  nor  can  be  hoped  for  till 
we  come  to  heaven.  Nor  by  arbitrary  forms  of  agreement  devised 
by  men  and  prescribed  by  some  to  others.  There  was  more  of  the 
unity  of  the  spirit  in  the  bond  of  peace  during  the  primitive  times, 
before  ever  such  methods  were  invented,  than  since  the  Christian 
world  has  abounded  with  them.  One  would  think  that  now,  when 
the  canon  of  Scripture  is  completed,  we  should  be  ready  to  own  all 
them  our  fellow  Christians,  who  own  the  same  sacred  books  as  wc 
do,  for  the  only  and  perfect  rule  of  Christian  faith  and  practice. 
Though  they  and  we  should  differ  in  imderstanding  many  particulars 
contained  in  that  rule  ;  yet,  if  we  judge  them  'weak  in  the  faith/ 
we  are  directed  to  receive  them,  but  not  to- doubtful  disputations." 

The  judicious  Henry,  to  whom  we  have  so  repeatedly  referred,  will 
show  you  in  what  spirit  of  candor  and  equity  we  ought  to  conduct 
all  our  religious  inquiries  and  disputes.  "  In  matters  of  doubtful 
disputation,"  he  says,  "while  we  are  contending  for  that  which  we 
take  to  be  right,  let  us  at  the  same  time  think  it  possible  that  we 
may  be  in  the  wrong.  When  we  contend  for  the  great  principles  of 
religion,  in  which  all  good  Christians  are  agreed,  we  need  not  fear 
our  being  in  a  mistake,  they  are  of  undoubted  certainty,  we  know 
and  are  assured  that  Jesus  is  the  Christ.  But  there  are  many  things 
which  are  not  so  clearly  revealed,  because  of  not  so  much  moment,  in 
which  the  truth  indeed  lies  but  on  one  side,  and  yet  wise  and  good 
men  are  not  agreed  on  which  side  it  lies.  Here,  though  we  botTi  ar- 
gue and  act  according  to  the  light  that  God  has  given  us,  yet  we 
must  not  be  over  confident  of  our  judgment,  as  if  wisdom  must  die 
with  us.  Others  have  understanding  as  well  as  we,  and  are  not  infe- 
rior to  us  ;  nay,  perhaps  they  every  way  excel  us,  and  therefore  who 
can  tell  but  they  may  be  in  the  right  ?"^' 

In  recommending  the  same  spirit,  another  eminent  old  divine  de- 
clares :  '*  This  I  say,  and  I  say  it  with  much  integrity  ;  I  never  yet 
took  up  religion  by  parties  in  the  lump.  I  have  found  by  trial  of 
things  that  there  is  some  truth  on  all  sides :  I  have  found  holiness 
where  you  would,  little  think  it,  and  so  likewise  truth.  And  I  have 
learned  this  principle,  which  I  hope  I  shall  never  lay  down  till  I  am 
swallowed  up  of  immortality  ;  and  that  is,  to  acknowledge  every 
good  thing,   and  hold   communion   with  it  in   men,    in    churches,   or 

*  Henry's  Works,  p.  480. 


176 

■wKatsoever  else,  I  learn  this  from  Paul,  I  learn  this  from  Jesus 
Christ  himself."* 

The  tendency  of  an  opposite  course  is  stated  by  Baxter,  in  his 
usual  plain  and  direct  manner.  "  When  men  are  incorporated  into 
a  sect  or  uncharitable  party,  and  have  captivated  themselves  to  a  hu- 
rtian  servitude  in  religion,  and  given  np  themselves  to  the  will  of 
Jtlen,  the  stream  will  bear  down  the  plainest  evidence,  and  carry  them 
to  the  foulest  errors. — The  interest  of  Christianity,  Catholicism  and 
charity  is  contrary  to  the  interest  of  sects,  as  such.  And  it  is  the 
nature  of  a  sectary,  that  he  preferreth  the  interest  of  his  opinion, 
sect,  or  party,  before  the  interest  of  Christianity,  Catholicism  and. 
charity,  and  will  sacrifice  the  latter  to  the  service  of  the  former."  f 

From  the  following  observations  of  the  learned  Grove,  an  intimate 
friend  of  Watts,  whotn  in  the  opinion  of  Doddridge  he  resembled  as 
a  writer,  you  may  learn  how  dangerous  it  is  to  rely  upon  our  con- 
science to  justify  us  in  such  conduct,  or  in  any  uncharitable  treat- 
ment of  others. 

"  Though  conscience  is  our  immediate  rule,  yet  the  rule  of  con- 
science is  truth,  as  God  hath  manifested  it  to  us  in  his  Word,  or  by 
the  reason  and  nature  of  things,  and  we  are  capable  of  apprehending 
it  ;  and  by  this  external  rule,  or  the  truth,  as  discoverable  by  us,  we 
are  to  be  judged  in  the  last  day.  This  is  a  matter  of  such  impor- 
tance, that  every  one  will  do  well  to  reflect  seriously  upon  it,  that  he 
be  not  too  precipitate  in  forming  his  judgment  of  opinions,  and  of 
the  persons  who  hold  them.  For  what  if  I  should  err  in  my  judg- 
ment, and  in  my  practice  as  consequent  upon  that  judgment,  spend- 
ing my  zeal  upon  things  that  are  no  part  of  Christianity,  perhaps  of 
a  very  opposite  nature,  and  treating  those  as  unworthy  of  Christian 
fellowship,  and  hardly  objects  of  common  charity,  who  are  really  an 
honor  to  their  profession  ?  It  will  be  a  poor  excuse  that  I  did  but 
what  my  conscience  told  me  was  my  duty  to  dc,  since  I  ought  to 
have  taken  care  to  inform  my  conscience  better.";]: 

An  eminent  divine  of  the  English  church  has  demonstrated  the 
innoeency  of  involuntary  errors  ;  and  that  in  respect  to  those  which 
are  voluntary,  we  are  accountable  not  to  man,  but  to  our  final  Judge 
for  neglecting  the  means  in  our  power  of  learning  the  truth.     How 

*Dr.  T.  Goodwin's  Sermons,  p.  488.  t  ^^^^  of  Baxter,  fol.  part  2,  p.  14-1. 

4:  Grove's  Works,  v.  8,  155. 


177 

deeply  then  does  it  concern  us  all,  before  we  presume  to  denounce 
our  brethren  for  their  religious  opinions  or  practices,  to  examine  im- 
partially the  evidence  and  arguments  which  they  offer  in  support  of 
them ! 

"The  only  punishable  errors,"  says  Dr.  Sykes,  in  his  tract  on  this 
subject,  "are  such  as  are  voluntary,  and  proceed  from  negligence  ; 
and  in  this  case,  too,  to-  speak  properly,  it  is  the  negligence,  and  not 
the  error,  which  is  punishabfe.  Punishable,  I  say,  but  not  by  man, 
unless  the  errors  betray  them  into  such  acts  as  are  inconsistent  With' 
the  civil  interests  of  mankind.  For  since  the  fault  lies  only  in  neg- 
ligence, what  man  alive  can  tell  what  industry,  pains  or  labor  has 
been  used  to  attain  the  truth  ?  God,  the  searcher  of  hearts,  can  ea- 
sily discover  this," 

To  judge  for  another  in  religion  is  as  impossible,  according  to  the 
great  Dr.  Clarke,  "  as  that  any  one  man  should  see  or  taste,  live  op 
breathe  for  another. — The  only  rule  of  faith  to  every  Christian,"  he 
says,  "is  the  doctrine  of  Christ ;  and  that  doctrine,  as  applied  to  hinr 
by  his  own  understanding.  In  which  matter,  to  preserve  his  under- 
standing from  erring,  he  is  obliged  indeed,  at  bis  utmost  peril,  to  lay 
aside  all  vice  and  all  prejudice,  and  to  make  use  of  the  best  assist- 
ances he  can  procure.  But  after  he  has  done  all  that  can  be  done,. 
he  must  of  necessity  at  last  understand  with  his  own  understanding, 
and  believe  with  his  own,  not  another's  faith. "^' 

Hence  every  evil  inflicted  upon  a  fellow  Christian  on  account  of 
his  faith,  is  stamped  with  absurdity,  as  well  as  injustice. 

"Every  one,"  says  Dr.  Gale,  "naturally  and  necessarily  believes 
his  own  opinions  and  sentiments  to  be  true. — We  cannot  forbear 
judging  as  the  evidence  appears  to  us,  any  more  than  we  can  with 
our  eyes  wide  open,  and  in  the  face  of  the  sun  at  noon,  judge  it  to 
be  midnight." 

"  To  what  has  a  man  a  greater  right,  than  to  the  entire  free  enjoy- 
ment and  direction  of  his  own  conscience  ;  and  to  a  full  power  to 
act  uprightly,  and  in  sincerity  before  God  and  man  ?  And  yet  men 
are  not  by  far  so  much  disturbed  and  wronged  in  any  other  posses- 
sions and  enjoyments,  as  in  these."* 

"The  iniquity  of  uncharitableness,"  says  Dr.  Watts,  "has  more 
springs  than  there   are   streams   or '  branches-  belonging  to  the   great 

*  Clarke's  Works,  fol.  v.  i,  p.  1.  ^  GaleV  Sermons,  v.  4-,  p.  425. 

23 


178 

river  of  Egypt ;  and  it  is  as  fruitful  of  serpents  and  monsters  too." 
Sometimes  this  iniquity,  he  observes,  proceeds  "  from  a  malicious 
constitution  of  nature,  an  acrimonious  or  a  choleric  temper  of  blood." 
To  suppress  the  angry  motions  of  such  a  temper,  "  is  a  Avork  of  toil 
and  difficulty,  perpetual  watchfulness  and  unceasing  prayer."  Some- 
times it  springs  from  "  self-love,  and  pride,  and  a  vain  conceit  of  our 
own  opinions."  Hence  a  man  "who  is  almost  always  in  the  wrong," 
will  be  prompt  "  in  pronouncing  error  and  heresy  upon  every  notion 
and  practice  that  differs  from  his  own.  He  takes  the  freedom  to 
choose  a  religion  for  himself,  but  he  allows  no  man  besides  the  same 
liberty.  He  is  sure  that  he  has  reason  to  dissent  from  others,  but  no 
man  has  reason  to  dissent  from  him." 

Thus  this  ardent  advocate  of  "orthodoxy  and  charity  united"  pro- 
ceeds to  examine  into  other  sources  of  this  unchristian  spirit ;  such 
as  perverting  "  the  principles  of  those  that  dissent  from  us,"  so  as  to 
"  be  sure  to  find  some  terrible  absurdity  at  the  end  of  them  ;"  mak- 
ing "  every  punctilio  of  our  own  scheme  a  fundamental  point ;" 
seeking  "  the  applause  of  a  party,  and  the  advance  of  self-interest ;" 
and  "fixing  upon  some  necessary  and  special  point  in  Christianity, 
and  setting  it  up  in  opposition  to  the  rest."  And  finally  he  mentions 
as  the  most  common  cause  of  uncharitableness,  "  that  a  great  part  of 
the  professors  of  our  holy  religion  make  their  heads  the  chief  seat  of 
it,  and  scarce  ever  suffer  it  to  descend  and  warm  their  hearts. — While 
they  boast  of  their  orthodox  faith,  they  forget  their  Christian  love." 

But  Dr.  Watts  instructs  us  by  his  example  still  more  than  by  his 
precepts.  He  was  as  anxious  to  preserve  in  his  own  breast  the  sa- 
cred flame  of  charity  as  to  kindle  it  in  others.  To  this  end,  by  his 
own  account,  he  studied  and  labored,  \vatched  and  prayed.  "I  con- 
fess," says  he,  "now  and  then  some  opinions,  or  some  unhappy  oc- 
currences are  ready  to  narrow  and  confine  my  afi'ections  again,  if  I 
am  not  watchful  over  myself,  but  I  pray  to  God  to  preserve  upon  my 
heart  a  lasting  remembrance  of  those  days  and  those  studies  whereby 
he  laid  within  me  the  foundation  of  so  broad  a  charity."  If  we  will 
labor,  like  him,  for  this  crowning  grace  of  the  Christian  life,  we  may 
be  sure  to  enjoy,  as  he  did,  the  delightful  persuasion  that  Christians 
of  widely  different  opinions  may  be  equally  sincere,  and  that  many  of 
them  may  travel  abreast  in  the  road  to  heaven.  "Though  they  do 
not  trace  precisely  the  same  track,  yet  all  look  to  the  same  Saviour 
Jesus,  and  all  arrive  at  the  same  common  salvation.     And  though 


179 

their  names  may  be  crossed  out  of  the  records  of  a  particurar  cliurch 
on  earth,  where  charity  failg,  yet  they  will  be  found  written  in  the 
Lamb's  book  of  life,  which  is  a  record  of  eternal  love,  and  shall  for- 
ever be  joined  to  the  fellowship  of  the  Catholic  church  in  heuven."* 

"  There  is  no  one  point  of  our  religion,"  says  archbishop  Sharp, 
in  his  Discourse  on  Church  Communion,  "more  necessary  to  be  daily 
preached,  to  be  earnestly  pressed  and  insisted  on,  than  that  of  p^eace, 
and  love,  and  unity. — What  the  worship  of  one  God  was  to-  the 
Jews,  that  peace,  and  love,  and  unity  is  to  the  Christians,  even  the 
great  distinguishing  law  and  character  of  their  profession.  And  to 
the  shame  of  Christians  it  may  be  spoken,  there  is  no  one  command- 
ment in  all  Christ's  religion,  that  hath  been  so  generally  and  so 
scandalously  violated  among  his  followers,  as  this." 

"  Christianity,"  says  archbishop  Wake,  "commands  us  to  love  our 
enemies,  and  sure  then  we  cannot  but  think  it  very  highly  reasonable 
not  to  hate  our  brethren ;  but  especially  on  such  an  account  as,  if  it 
once  be  admitted,  will,  in  this  divided  state  of  the  church,  drive  the 
very  name  of  brotherly  love  and  charity  out  of  it  ;  seeing,  by  what- 
soever arguments  we  go  about  to  justify  our  uncharitableness  to  any 
others,  they  will  all  equally  warrant  them  to  withhold  in  like  manner 
their  charity  from  us.  There  is  no  honest,  sincere  Christian,  how 
erroneous  soever  he  may  be,  but  Avhat  at  least  is  persuaded  that  he 
is  in  the  right,  and  looks  upon  us  to  be  as  far  from  the  truth,  by  dif- 
fering from  him,  as  we  esteem  him  for  not  agreeing  with  us.  Now 
if,  upon  the  sole  account  of  such  differences,  it  be  lawful  for  us  to 
hate  another,  we  must  for  the  very  same  reason  allow  it  to  be  as  law- 
ful for  him  also  to  hate  us.  Thus  shall  we  at  once  invert  the  charac- 
teristic of  our  religion,  'By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another  ;'  and  turn  it  into  the  con- 
trary note  ;  while  we  make  our  hatred  to  our  brother  the  great  mark 
of  our  zeal  for  our  religion,  and  conclude  him  to  love  Christ  the 
most,  who  the  least  loves  his  fellow  Christians." 

"  The  faith  once  delivered  to  the  saints,  is  that  which  the  holy 
apostles  had  once  for  all  instructed  them  in ;  and  which,  therefore, 
both  they  and  all  succeeding  ages  in  the  church  were  faithfully  to 
retain  and  earnestly  to  contend  for.  It  is  not  the  faith  of  this  or 
that  church   or  party  ;  it  is  not  the  faith   of  this   or  that   country  or 


*  Collection  of  Tracts  by  J.  Sparks,  vol.  G,  Isaac  Watts. 


180 

century.  Let  men  and  time  make  what  alterations  they  please  in  it ; 
the  faith  once  delivered  to  the  saints,  is  what  we  are  to  contend  for, 
not  for  any  inventions  or  additions  of  men  that  have  since  been 
brought  into  it.""* 

Here,  you  may  think,  we  might  properly  close  our  observations  on 
this  subject ;  but  we  cannot  forbear  to  add  a  brief  passage  or  two 
from  the  works  of  Dr.  Barrow  and  Dr.  Balguy,  two  eminent  divines 
of  the  English  Church,  who  have  described  with  great  truth  and  en- 
ergy the  evil  nature  and  effects  of  uncharitable  judging  among  Chris- 
tians. 

"  By  taking  upon  ourselves  to  judge  unduly,"  says  Dr.  Barrow, 
*'  we  do  invade  God's  office,  setting  up  ourselves  as  judges  in  his 
room;  we  usurp  his  right,  exercising  jurisdiction  over  his  subjects, 
without  order  and  license  from  him.  It  is  St.  Paul's  argument, 
■'Who  art  thou  that  judgest  another's  servant?'  That  is,  how  intol- 
-erably  bold  and  arrogant,  how  sacrilegiously  injui'ious  and  profane 
art  thou,  to  dimb  up  into  God's  tribunal,  and  thence  to  pronounce 
doom  upon  his  subjects'?"! 

"We  are  offended  at  our  brethren,"  observes  Dr.  Balguy^  "think 
and  speak  ill  of  them,  and  practise  hostilities  against  them.  Why, 
what  have  they  done?  They  have,  it  seems,  presumed  to  differ  from 
us  in  opinion,  and  followed  their  own  judgment  instead  of  ours." 

"Do  we  pretend  to  setup  our  sentiments  as  a  common  standard? 
Or  would  we,  in  -resembiance  of  a  noted  tyrant,  reduce  all  men's  un- 
derstandings to  the  model  and  measure  of  our  own  ?  If  we  presume 
that  we  are  in  the  right,  and  oth^s  in  the  wrong,  what  hinders  them 
from  making  the  same  supposition  in  favor  of  themselves?  And 
whether  it  is  made  by  the  one  or  the  other,  assurance  and  confidence 
,are  by  no  means  certain  marks  of  truth." 

"The  practice  here'  complained  of  may  be  considered  as  produc- 
ing evils  of  the  highest  malignity.  To  this  have  been  owing  most  of 
the  calamities  which  have  often  so  cruelly  infested  the  Christian 
world. — The  chief  blessings  of  society  it  has  corrupted  and  poi- 
soned ;  it  has  robbed  men  of  their  mutual  affection,  benevolence, 
i9,nd  esteem  ;  infused  jealousies,  kindled  contentions,  and  spread  va- 
riance and  discord  far  and  wide  ;  it  has  divided  friends,  families, 
kindred  ;   crumbled  communities  into  parties  and  factions  ;  and  burst 

*  Sermons  and  Discourses,  p.  192.  f  Barrow's  Sermons,  1,  448. 


181 

asunder  the  strongest  obligations,  both  natural,  civil  and  religious. 
It  perverts  men's  understandings,  corrupts  their  judgments,  and 
alienates  their  affections  ;  it  confounds  their  ideas  of  merit  and  de- 
merit, and  makes  them  estimate  characters  by  false  rules  and  falla- 
cious measures ;  it  creates  uneasy  sentiments,  productive  of  ill-will ; 
it  nourishes  presumption,  confidence,  and  self-conceit;  and  destroys 
the  kind  instincts  of  humanity  and  compassion."*' 

What  inconsistency  !  What  delusion  !  When  will  Christians  learn 
the  spirit  of  their  religion  ?  When  will  Protestants  act  upon  their 
avowed  principles  ?  What  but  a  practical  and  consistent  adherence 
to  this  spirit,  and  to  these  principles,  can  restore  to  us  the  blessings 
of  peace  and  unity,  and  ensure  to  the  Gospel  a  complete  triumph  ? 

Here  is  an  object  worthy  of  our  constant  efforts  and  prayers. 
Let  us  promote  it  by  every  means  in  our  power,  and  especially  by 
our  example.  Let  us  resolve  to  be  Protestants  in  deed,  as  well  as  in 
name.  Let  us  regard  integrity  of  conscience,  jiot  sameness  of  opin- 
ion, as  the  true  Christian  bond  of  union,  and  embrace  as  brethren  all 
who  conscientiously  follow  what  they  believe  to  be  the  doctrine  of 
the  Gospel,  and  rqpel  none  from  our  communion,  "  that  love  our  Lord 
Jesus  Christ  in  sincerity."  Let  no  mere  differences  of  opinion  em- 
bitter our  affections,  or  obstruct  the  flow  of  our  charity.  In  the 
words  of  an  eminent  and  devoted  servant  of  Christ,  addressed  to  one 
of  a  very  different  persuasion  from  himself,  "Let  the  points  wherein 
we  differ,  stand  aside ;  there  are  enough  wherein  we  agree,  enough 
to  be  the  ground  of  every  Christian  temper,  and  of  every  Christian 
action. — If  we  cannot  as  yet  think  alike  in  all  things,  at  least  we 
may  love  alike.  Herein  we  cannot  possibly  do  amiss.  For  of  one 
point  none  can  doubt  a  moment,  God  is  love  ;  and  he  that  dwelleth 
in  love,  dwelleth  in  God,  and  God  in  him."t 

Thus,  Christian  brethren,  for  so  we  must  be  allowed  to  address 
you,  we  have  endeavored  to  collect  and  lay  before  you  such  state- 
ments and  considerations  as  might  lead  you  to  clearer  riews  of  the 
mutual  rights  and  duties  of  Christians,  and  to  a  deeper  abhorrence 
of  that  exclusive,   uncharitable  spirit   which  is  opposed  to  them  all. 

The  dark,  antichristian  character  of  this  spirit  is  manifest  from  its 
past  history ;   and  is  there   anything  to  brighten  the  prospect  of  its 

*  Discourse  on  Diversity  of  Opinion,  &c. 

t  Wesley,  to  a  Roman  Catholic— Works,  v.  9,  p.  535. 


182 

future  progress  ?  Suppose  its  mode  of  opeTatloft  clianged,  Will  not 
its  nature  and  its  object  remain  edsentlally  the  same  ?  And  can  it 
produce  better  fruits  by  means  of  exclusions,  denunciations  and  an" 
athemas,  than  by  fines,  imprisonments  and  tortures?  Religion  has 
as  little  affinity  with  the  one  as  the  other.  Truth  and  piety  can  no 
more  be  promoted  by  destroying  a  man's  usefulness,  reputation,  or 
peace  of  mind,  than  by  maiming  or  burning  his  body.  Even  the 
poor  reward  of  uniformity  cannot  be  attained  by  all  these  or  any 
other  means  of  coercion.  Bishop  Taylor  is  not  too  strong  in  his 
expression,  when  he  says  that  he  who  attempts  to  prevent  variety  of 
opinions  is  "  like  him  who  claps  his  shoulder  to  the  ground  to  stop 
an  earthquake;"  nor  Chillingworth  when  he  declares  that  "taking 
away  diversity  of  opinions  touching  matters  of  religion,  is  not  to  be 
hoped  for  without  a  miracle." 

Let,  then,  this  evil  spirit  itself  be  banished  from  the  hearts  of 
Christians.  All  who  would  be  true  disciples  of  Jesus,  and  'followers 
of  God  as  dear  children,'  must  be  filled  with  brotherly  love,  and 
actuated  by  the  divine  principles  of  charity  and  freedom  which  the 
Gospel  inculcates.  How  easily  would  they  then  follow  the  eminent 
theologian  last  named,  and  "learn  to  set  a  higher  value  upon  those 
great  points  of  faith  and  obedience  wherein  they  agree,  than  upon 
those  of  less  moment  wherein  they  differ  ;  and  understand  that  agree- 
ment in  those  ought  to  be  more  effectual  to  join  them  in  one  commu- 
nion, than  their  difference  in  other  things  of  less  moment  to  divide 
Ihem."  You  have  seen  how  earnestly  the  wisest  and  most  devout 
Christians  of  other  times  pleaded  for  this,  and  with  what  generous 
sentiments  of  freedom  and  benevolence  they  were  animated.  Will 
not  their  example  of  Christian  charity  rise  in  judgment  against  this 
generation  ?  Are  not  many  of  us  wanting  in  these  noble  sentiments  ? 
Are  not  some  of  us  relapsing  into  that  very  spirit  of  antichrist  which 
they  so  resolutely  opposed  ?  Yet  these  distinguished  worthies  were 
far  from  enjoying  our  advantages  for  gaining  light  and  knowledge. 
Many  of  them  lived  in  times  of  comparative  darkness,  and  did  but 
imperfectly  understand  the  rights  of  conscience.  Hence  they  were 
not  always  able  to  act  and  speak  in  perfect  consistency  with  their 
general  principles.  This,  with  the  light  of  our  times,  they  would  be 
the  first  to  see  and  lament.  Could  they  now  speak  to  us,  how  full  of 
heavenly  peace  would  be  their  voice !  How  affectionately  would 
they  warn  us  to  avoid  their  errors,  and  never  forget  the  Saviour's 
law  of  love ! 


183 

Baxter*'  has  giv^en  us  some  faint  idea  of  this,  in  the  speech  whicb 
lie  believed  that  his  friend  Owen,  who  departed  before  him,  woul'l 
address  to  the  disputers  in  religion  whom  he  left  behind,  could  he 
have  spoken  to  them  from  his  heavenly  rest.  And  we  know 
not  how  we  can  better  take  our  present  leave  of  you,  than  with  this 
heaven-breathing  address  : 

"  Though  all  believers  m>ust  be  holy,  and  avoid  all  known,  wilful 
sin,  they  must  not  avoid  one  another,  or  their  communion  in  good'^ 
because  of  adherent  faults  and  imperfections;,  for  Christ,,  who  is 
most  holy,  receiveth  persona  and  worship  that  are  faulty,  else  none 
of  us  should  be  received.  There  is  greatest  goodness  where  there  i* 
greatest  love  and  unity  of  spirit,  maintained  in  the  bond  of  peace-. 
O  call  not  to  God  to  deny  you  mercy,  by  being  unmerciful  ;  nor  to 
cast  you  all  out,  by  casting  oflf  one  another.  O  separate  not  all  from 
Christ's  church  on  earth,  lest  you  separate  from  him,  or  displease 
him.  "'God  hath  bid  you  pray,  but  not  told  you  whether  it  shall'  be 
oft  in  the  same  words,  or  in  other  ;  with  a  book  or  without  a  book. 
Make  not  superstitiously  a  religion  by  pretending  that  God  hath  de- 
termined such  circumstances.  O  do  not  preach  and  write  down  love 
and  communion  of  saints,  on  pretence  that  your  little  modes  and 
ways  only  are  good,  and  theirs  idolatrous  or  intolerable  ;  and  do  not 
slander  and  excommunicate  all,  or  almost  all,  Christ's  body,  and 
then  wrong  God  by  fathering  thi»  upon  him.  You  pray,  '  Thy  will 
be  done  on  earth  as  it  is  in  heaven;'  why,  here  is  no  strife,  division, 
disunion,  animosity,  sects,  or  factions,  nor  separating  from,  or  ex- 
communicating, one  another.  Learn  of  Christ,  and  separate  from 
none  further  than,  they  separate  from  him,,  and  receive  all  that  he  re- 
ceiveth. While  you  blame  canonical  dividers,  and  unjust  excommu- 
nicators,  do  not  you  renounce  communion  with  tenfold  more  than 
they.  I  was,  in  this,  of  too  narroAv,  mistaken  principles  ;  and  in  the 
time  of  temptation  I  did  not  foresee  to  what  church  confusion  and 
desolation,  hatred  and  ruin,  the  dividing  practices  of  some  did  tend  ; 
but  the  glorious  unity,  in  heavenly  perfection  of  love  to  God  and  one 
another,  bids  me  beseech  you  to  avoid  all  that  is  against  it,  and  to 
make  use  of  no  mistakes  of  mine  to  cherish  any  such  offences,  or  to 
oppose  the  motions  of  love,  unity  and  peace." 
In  behalf  of  the  Church, 

D.  A.  White,  |  Committee. 


H.  Devekeux 


*  See  Orme's  Life  and  Times  of  Richard  Baxter,  v.  2,  p.  184. 


184 


NOTE. 

In  this  reprint,  to  shorten  it,  many  of  the  quoted  passages  con- 
tained in  the  original  are  omitted  ;  also  some  of  the  accompanying  remarks, 
and  some  others,  abridged  or  condensed.  Prefixed  to  the  first  publication  was 
the  following  certificate  of  proceedings,  adopted  at  a  meeting  of  the  Church, 
Feb.  18,  1832  : 

"  The  Committee  appointed  to  correspond  with  the  Tabernacle  Church,  on 
the  subject  of  Mrs.  Baker's  application  to  be  recommended  to  the  communion 
of  the  First  Church,  and  who  were  subsequently  instructed  to  consider  and 
reply  to  the  charge  of  that  Church  respecting  the  Christian  character  of  this 
Church,  having  reported  a  full  answer  thereto,  in  the  form  of  a  letter  ad- 
dressed to  the  Tabernacle  Church,  it  was  thereupon  voted,  that  the  same  be 
accepted.  , 

And  whereas  the  Tabernacle  Church,  in  their  last  communication  to  this 
Church,  appear  to  have  taken  leave  of  the  correspondence  on  this  subject,, 
while  they  manifest  a  perfect  readiness  to  receive  information  and  satisfaction 
that  their  sard  charge  is  unfounded  ?  and  whereas  the  answer  now  reported 
is  designed  to  give  such  information  and  satisfaction  to  all  the  members  of 
that  church,  and  may  be  useful  to  others,  also,  laboring  under  similar  erro- 
neous impressions,  which  purposes  cannot  be  accomplished  without  printing 
the  same  :  therefore  voted — 

That  the  Committee  who  reported  the  answer,,  be  directed  and'  authorized 
to  cause  the  same  to  be  printed,  together  with  so  much  of  the  correspondence 
and  proceedings  connected  therewith,  as  they  may  judge  expedient ;  and  that 
a  copy  of  the  publication  be  communicated  to  the  Tabernacle  Church. 
Coipy  of  Record. 

Attest,        .        JOHN  PRINCE, 

Senior  Pastor  of  the  First  Church  in-  Salem." 


SECONr>  DISCUSSION. 

The  occasion  of  this  second  discussion,  which  took  place" 
in  1854,  will  best  appear  from  references  to  various  publi- 
cations on  the  subject,  after  the  Correspondence  with  the' 
Tabernacle  Church  was  closed.  At  the  time  of  the  dis^ 
cussion, — which  that  coiTespondence  involved  respecting' 
the  Christian  character  of  the  First  Church, — no  suspicion 
had  ever  been  heard  of  that  her  noble  old  Covenant  was 
not  truly  the  genuine  original "  confession  of  faith  and  cov-*' 
enant  drawn  up  by  Francis  Higginson,"  or  that  she  had  ever 
adopted  or  used  a  test  creed  or  confession  of  faith  distinct 
from  the  Covenant.  The  publications  alluded  to  will 
show  how  such  a  suspicion  was  started,  to  what  confidence 
of  assertion  it  arose,  and  on  what  grounds  it  has  been  so 
resolutely  maintained. 

In  1835  was  piiblished:  "A  Dtscoitrse,  delivered' on  the 
First  Centennial  Anniversary  of  the  Tabernacle  Church, 
April  26,  1835.  By  Samuel  M.  Worcester,  A.  M.,  Pastor 
of  the  Church."  An  Appendix,  consisting  of  notes, 
marked  alphabetically,  was  added  to  the  discourse.  In 
note  U.,  the  author  presents  the  Covenant  of  the  Taberna- 
cle Church,*  and  thereupon  his  views  of  the  original  Cov- 
enant of  the  First  Church  as  follows  : 

*  See  ante,  pp.  85,  87, — the  record  of  the  adoption  of  the  "New  Direction,"  &c., 
from  the  first  part  of  which  this  covenant  of  Mr.  Leavitt's  church  was  taken. 

24 


186 

Extracts  from  the  Covenant  of  the  First  Church,  as  adopted  April 
15th,  1G80 — which  Was  subscribed  by  Mr.  Leavitt  and  twenty-one 
brethren  of  his  Church  on  the  day  of  his  ordination,  24th  of  Octo- 
ber, 1745. 

"We,  who  (through  the  mercy  of  God)  are  members  of  this 
Church  of  Salem,  being  now  assembled  in  the  presence  of  God,  and 
in  the  name  of  our  Lord  Jesus  Christ,  after  humble  confession  of 
our  manifold  breaches  of  covenant  with  the  Lord  our  God,  and  ear- 
nest supplication  for  his  pardoning  mercy  through  the  blood  of 
Christ,  and  deep  acknowledgement  of  our  own  unworthiness  to  be 
owned  as  the  Lord's  covenant  people;  also  acknowledging  our  ina- 
bility to  keep  covenant  with  God,  or  to  perform  any  spiritual  duty 
unless  the  Lord  enable  us  thereunto  by  the  grace  of  his  spirit,  and 
yet  being  awfully  sensible  that  in  these  times  by  the  loud  voice  of 
his  judgments  both  felt  and  feared,  the  Lord  is  calling  us  all  to  repen- 
tance and  reformation :  we  do,  therefore,  in  humble  confidence  oi 
his  gracious  assistance  through  Christ,  renew  our  covenant  with  God, 
and  one  with  another  in  the  manner  following : — 

1.  We  do  give  up  ourselves  to  that  God  whose  name  alone  is  Je- 
hovah,. Father,  Son,  and  Spirit,  as  the  only  true  and  living  God,  and 
unto  our  Lord  Jesus-  Christ  as  our  only  Redeemer  and  Saviour,  as 
the  only  Prophet,  Priest,  and  King  over  our  souls,  and  only  Mediator 
of  the  Covenant  of  Grace,  engaging  our  hearts  unto  this  God  in 
Christ  by  the  help  of  his  Spirit  of  grace,  to  cleave  unto  him  as  our 
God  and  chief  good,  and  unto  Jesus  Christ  as  our  M'ediator  by  faith, 
in  a  way  of  Gospel  obedience,  as  becometh  his  covenant  people  for- 
ever. 

2.  We  do.  also  give  up  our  offspring  unto  God  in  Jesus  Christ, 
avouching  the  Lord  to  be  our  God  and  the  God  of  our  children,  and 
ourselves  with  our  children  to  be  his  people,  humbly  adoring  the 
grace  of  God  in  Christ  Jesus,  that  we  and  our  children  may  be  looked 
upon  as  the  Lord's- 

3.  We  do  also  give  up  ourselves  one  to  another  in  the  Lord  ac- 
cording to  the  will  of  God,  to  walk  together  as  a  Church  of  Christ  in 
all  the  ways  of  his  worship  and  service  ;  according  to  the  rules  r 
the  word  of  God,  promising  in  brotherly  love,  faithfully  to  watcl 
over  one  another's  souls,  and  to  submit  ourselves  to  the  discipline 
and  government  of  Christ  in  his  Church,  and  duly  to  attend  the  Seals 
and  Censures,   and  whatever  ordinances   Christ  hath  commanded  to 


187 

oe  observed  by  his  people  according  to  the  order  of  the  Gospel,  so 
far  as  the  Lord  hath  or  shall  reveal  unto  us," 

I  Avould  here  take  oocasion  to  notice  an  error  which  has  long  been 
entertained,  concerning  the  Covenants  of  the  First  Church. 
In  the  letter  of  Messrs.  Diman,  Barnard  &  Holt,  (Appendix  I,)  it  is 
stated  that  the  First  Church  in  Salem  were  accustomed  formerty, 
from  time  to  time,  to  renew  their  original  Covenant.  The  language 
would  seem  to  refer  to  the  first  Covenant  of  the  Church,  that  is,  the 
Covenant  adopted  in  1629.  In  the  Records  of  the  Tabernacle 
Church,  there  is  a  Transcript  of  a  Pamphlet,  entitled,  "A  Copy  of 
the  Church  Covenants  which  have  been  used  in  the  Church  of  Salem, 
formerly,  and  in  their  late  reviewing  of  the  Covenant  on  the  day  of 
the  Public  Fast,  April  15,  1680.  *  •»  *  Boston:  printed  at  the 
desire  and  for  the  use  of  many  in  Salem,  for  themselves  and  children, 
by  J.  F.,  1680."  It  begins  as  follows: — "There  was  a  Church  Cov- 
enant agreed  upon  and  consented  to  by  the  Church  of  Salem,  at 
their  first  beginning,  in  the  year  1629,  Aug.  6th."  "The  following 
Covenant  was  propounded  by  the  Pastor,  was  agreed  upon  and  con- 
sented to  by  the  brethren  of  the  Church,  in  the  year  1636  :" 

"  We,  whose  names  are  here  underwritten,  members  of  the  .present 
Church  of  Christ  in  Salem,  having  found  by  sad  experience  how  dan- 
gerous it  is  to  sit  loose  from  the  covenant  we  make  with  our  God, 
and  how  apt  we  are  to  wander  into  by-paths,  even  unto  the  loos- 
ing (losing?)  of  our  first  aims  in  entering  into  church  fellowship  ;  do 
therefore  solemnly  in  the  presence  of  the  eternal  God,  both  for  eur 
own  comforts,  and  those  who  shall  or  may  be  joined  unto  us,  reneio 
the  Church  Covenant  we  find  this  Church  hound  unto  at  their  fir^ 'he- 
ginning,  viz :  '  That  we  covenant  with  the  Lord,  and  one  with  an- 
other, and  do  bind  ourselves,  in  the  presence  of  God,  to  walk  to- 
gether in  all  his  ways,  according  as  he  is  pleased  to  reveal  himself 
unto  us  in  his  blessed  word  of  truth;*  and  do  more  explicitly,  in  the 
name  and  fear  of  God,  pro/ess  and  protest  to  walk  as  folloiveth,  through 
the  power  and  grace  of  our  Lord  Jesus  Christ. 

1.  We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be  his 
people,  in  the  truth  and  simplicity  of  our  spirits." 

So  continued  to  the  9th  clause,  inclusive,  through  the 
original  Covenant,  as  on  pp.  13  and  14  of  this  volume, 
upon  which  the  author  observes  as  follows  : 


188 

"  I  have  seen  fit  to  throw  into  the  form  of  a  quotation  that  part  of 
the  Preamble  of  the  foregoing  Covenant,  which  1  suspect  was,  in 
substance  at  least,  Tlie  Covenant  '  which  the  Church  was  bound  unto 
at  their  first  beginning.'  And  I  have  italicised  the  sentences  imme- 
diately preceding  and  following,  so  that  the  sense  of  the  whole  may 
be  more  obvious.  It  Avas  the  first  Covenant  which  was  renewed. 
Not  satisfied,  I  suppose,  with  this  brief  formula,  and  wishing  to  no- 
tice some  points  suggested  by  the  circumstances  of  the  times,  the 
members  of  the  Church  in  1636,  'did  more  explicitly  profess  and 
protest  to  walk  as  followeth  ;'  that  is,  according  to  the  more  de- 
tailed expression  of  their  obligations  and  engagements.  Any  one 
who  is  acquainted  with  the  history  of  the  town  from  1630  to  1637, 
will  perceive  that  this  'more  explicit  profession  and  protestation' 
contains  divers  local  allusions  which  would  be  utterly  inexplicable 
upon  the  supposition  that  it  was  prepared  for  the  Church  at  its  be- 
ginning. In  fact,  almost  the  whole  of  it  implies  that  ,the  Church 
had  been  for  some  years  in  existence,  had  had  'sad  experience  of 
the  danger  of  sitting  loose  *  from  thei;:  Coyenant, — and  had  suffered 
grievously  from  'jealousies,'  etc.,  from  unwillingness  '  to  take  ad- 
vice,' etc.,  from  *  forwardness  to  show  gifts  or  parts  in  speaking,' 
etc.,  etc.  The  dissensions  which  were  occasioned  by  Roger  Wil- 
liams, shed  light  upon  the  6th  and  7th  articles.  It  would  not  have 
^een  so  natural,  in  August,  1629,  as  in  1636,  to  speak  of  the  duty 
of  >not  laying  a  stumbling-block  before  any,  no,  not  the  Indians.' 
The  conclusion  is  to  my  mind  irresistible  from  the  internal  evidence 
alone,  that  the  Covenant  printed  in  the  Magnalia  of  Mather,  and  of- 
ten cited  as  the  Covenant  of  the  First  Church  at  it?  beginning,  could 
not  have  been  the  first  Covenant  of  that  Church.  It  was,  as  is  stat- 
ed in  the  Transcript  alluded  to  above,  '  the  Covenant  propounded  by 
the  Pastor,  agreed  upon,  and  consented  to,  by  the  brethren,  in  1636/ 
Hugh  Peters  was  at  this  time  the  Pastor." 

The  italics  are  all  the  author's.  In  regard  to  articles 
6th  and  7th,  alluded  to  as  more  applicable  to  1636  than 
1629,  we  should  recollect  that  early  in  the  year  1629,  Gov. 
Cradock  enjoined  it  upon  Mr.  Endicott  and  his  people 
liere,  as  "the  earnest  desire  of  the  whole  company,"  that 
.th.ey  would  "''  demean  themselves  justly  and  courteous  to- 


189 

wards  the  Tncliaiis,  thereby  to  draw  them  to  affect  our 
persons,  and  consequently  our  religion  ;"*  and  that  the 
7th  is  the  very  article  which,  as  Morton  states,  in  his  ac- 
count of  the  original  confession  of  faith  and  covenant,  was 
adopted  "because  they  forcscav  that  this  wilderness  might 
be  looked  upon  as  a  place  of  liberty,f "  &c. 

The  letter  (referred  to)  of  Messrs.  Diman,  Barnard  & 
Holt,  declining  the  invitation  of  the  Third  Church  to  be 
present  at  Dr.  Whitaker's  induction  as  their  minister,  con- 
tains the  following  declaration : 

"  Our  worthy  and  pious  ancestors  of  this  Province  esteemed  the 
Congregational  plan  of  Church  polity  most  agreeable  to  the  Gospel, 
and  most  favorable  to  the  religious  liberties  and  rights  of  individuals 
and  societies.  The  First  Church  in  Salem,  (and  in  the  Province,) 
from  which  we  all  descended,  did  formerly  from  time  to  time  solemn- 
ly renew  their  original  Covenant,  and  professed  their  adherence  to 
Congregational  principles,  and  particularly  that  they  will  in  no  way 
slight  their  sister  Churches,  but  use  their  counsel  as  need  shall  be." 

Certainly,  the  language  here  used  by  these  venerable 
divines,  who  so  well  understood  whereof  they  affirmed, 
would  most  clearly  "  seem  to  refer  to  the  first  Covenant  of 
the  Church;  that  is,  the  Covenant  adopted  in  1629." 

In  1849,  was  published  "The  Discourse  delivered  at  Ply- 
mouth, December  22,  1848,  by  Samuel  M.  Worcester,  D. 
D. ;"  which  (at  p.  12,)  contains  the  following  remarkable 
passage  : 

"A  most  egregious  and  singular  error  has  been  committed  in  repre- 
senting the  founders  of  the  First  Church  in  Salem, — the  first,  as  I 
need  not  say,  in  the  Massachusetts  Colony,-— aa  having  organized 
themselves,  without  any  Confession  of  Faith  ;  and  as  having  had  a 
form  of  Covenant,  designedly  so  framed  as  to  give  liberty  to  all  who 
might  choose  to  call  themselves  Christians,  to  enter  their  communion 

*  1  Felt's  Annals  of  Salem,  48.  t  See  ante,  p.  3. 


190 

and  fellowship.  What  has  been  generally  printed,  for  a  hundred  and 
fifty  years,  as  the  First  Covenant  of  that  Church,  and  adopted  Aug. 
6,  1629,  is  not  that  Covenant.  It  wa9  adopted  as  a  Special  Covenant 
in  1636.  The  Covenant  of  1629  was  a  very  brief  and  comprehen- 
sive document,  by  which  the  signers  pledged  themselves  to  walk  to- 
gether in  obedience  to  the  rules  of  the  Gospel ;  while  the  "  Confes- 
sion of  Faith"  was  as  explicit  and  decided,— ^Trinitarian  and  Cal- 
vinistlc, — as  would  of  course  be  expected  from  men,  who  would 
rather  have  been  burnt  at  the  stake,  than  have  given  the  least  occa- 
sion for  a  doubt  concerning  their  interpretation  of  "  the  faith  once 
delivered  to  the  saints." 

In  the  Appendix  to  this  Discourse,  (p.  54)  we  find  a  note, 
in  which  the  author,  after  repeating  substantially  what  he 
had  before  represented  as  evidence  of  error  concerning 
the  Covenant,  and  which  we  have  already  referred  to,  pro- 
ceeds as  follows : 

In  a  printed  Tract,  without  date,  but  undoubtedly  issued  in  the 
year  1680,  we  have  the  "  Confession  of  Faith,"  with  a  form  of  "  Cov- 
enant," "  for  substance,"  as  adopted  6th  of  August,  1629.  The  ex- 
pression ^^ for  substance'*  implies,  of  course,  that  the  original  was 
neither  less  in  quantity,  nor  different  in  quality.  The  Tract  may  be 
found  in  the  Boston  Athenseum,  B.  76,  Sermons.     It  is  entitled, 

"  A  Direction  for  a  public  profession  in  the  Church  Assembly,  af- 
ter private  examination  by  the  Elders.  "Which  direction  is  taken  out 
of  the  Scripture,  and  points  unto  that  faith  and  covenant  contained 
in  the  Scripture.  Being  the  same  for  substance  which  was  propound- 
ed to  and  agreed  upon  by  the  Church  of  Salem,  at  their  beginning, 
the  sixth  of  the  sixth  month,  1629."* 

THE    CONFESSION    OP    FAITH. 

"I  do  believe  with  my  heart  and  confess  with  my  mouth. 

"  Concerning  God. — That  there  is  but  one  only  true  God  in  three 
persons,  the  Father,  the  Son,  and  the  Holy  Ghost,  each  of  them  God, 
and  all  of  them  one  and  the  same  Infinite,  Eternal  God,  most  Holy, 
Just,  Merciful  and  Blessed  forever. 

*  Here  was  omitted  a  quotation,  oQ  the  title  page,  indioating  that  this  "  Direction,' 
was  not  to  bo  imposed  on  any. 


191      ,  ^      ^ 

"  Concerning  the  worhs  of  God. — That  tins  God  is  the  Maker, 
l*reserver  and  Governor  of  all  things  according  to  the  counsel  of  his 
own  will,  and  that  God  made  man  in  his  own  Image,  in  Knowledge, 
Holiness  and  Kighteousness. 

"  Concerning  the  fall  of  man. — That  Adam  by  transgressing  the 
command  of  God,  fell  from  God  and  brought  himself  and  his  poster- 
ity into  a  state  of  sin^  and  death,  under  the  wrath  and  curse  of  God, 
which  I  do  believe  to  be  my  own  condition  by  nature  as  well  as  any 
other. 

"  Concerning  Jesus  Christ. — 'That  God  sent  his  Son  into  the  world, 
who  for  our  sakes  became  man,  that  he  might  redeem  us  and  save  us» 
by  his  obedience  unto  death,  and  that  he  a|p&e  from  the  dead,  as- 
cended into  heaven,  and  sitteth  at  the  Middft  hand  of  God,  from 
Avhence  he  shall  come  to  judge  the  world, 

"  Concerning  the  Holy  Ghost. — That  God  the  Holy  Ghost  hath  ful- 
ly revealed  the  doctrine  of  Christ  and  the  will  of  God  in  the  Scrip- 
tures of  the  Old  and  New  Testament,  which  are  the  word  of  God, 
the  perfect,  perpetual,  and  only  rule  of  our  Faith  and  obedience. 

"  Concerning  the  benefits  we  have  hy  Christ. — ^That  the  same  Spirit; 
by  working  faith  in  God's  Elect,  applyeth  unto  them  Christ  with  all 
his  benefits  of  justification  and  sanctification  unto  salvation,  in  the 
use  of  those  ordinances  which  God  hath  appointed  in  his  written- 
word,  which  therefore  ought  to  be  observed  by  us  unto  the  coming  of 
Christ. 

"  Concerning  the  Church  of  Christ. — That  all  true  believers  being: 
committed  unto  Christ  as  the  head,  make  up  one  Mistical  Church, 
which  is  the  body  of  Christ,  the  members  whereof,  having  fellowships 
with  the  Father,  Son,  and  Holy  Ghost  by  faith,  and  one  with  another 
in  love,  do  receive  here  upon  earth  forgiveness  of  sins,  with  the  life' 
of  grace,  and  at  the  resurrection  of  th^  body  they  shall  receive  ever- 
lasting life. 

"  THE     COVENANT. 

"I  do  heartily  take  and  avouch  this  one  God  who  is  made  known 
to  us  in  the  Scripture,  by  the  name  of  God  the  Father,  and  God  the 
Son,  even  Jesus  Christ,  and  God  the  Holy  Ghost,  to  be  my  God,  ac- 
cording to  the  tenour  of  the  Covenant  of  Grace ;  wherein  he  hath 
promised  to  be  a  God  to  the  faithful  and  their  seed  after  them  in 
their  generations,  and  taketh  them  to  be  his  people,  and  therefore 
unfeignedly  repenting  of  all  my  sins,  I  do  give  up  myself  AvhoUy  to 


102 

^is  God,  to  believe  in,  to  love,  serve,  and  obey  him  sincerely  and 
faithfully,  according  to  his  written  word,  against  all  the  temptations 
of  the  devil,  the  world,  and  my  own  flesh,  and  this  unto  the  death. 

"I  do  also  consent  to  be  a  member  of  this  particular  Church, 
promising  to  continue  steadfastly  in  fellowship  with  it,  in  the  public 
worship  of  God,  to  submit  to  the  Order,  Discipline,  and  Government 
of  Christ  in  it,  and  to  the  ministerial  teaching,  guidance  and  over- 
sight of  the  Elders  of  it,  and  to  the  brotherly  watch  of  the  Fellow- 
Members  ;  and  all  this  according  to  God's  word,  and  by  the  grace  of 
our  Lord  Jesus  Christ,  enabling  me  thereunto.     Amex."* 

Ill  1853,  was  puWished  the  Sermon  preached  at  the  In- 
stallation of  Rev.  Blorge  W.  Briggs,  as  Pastor  of  the 
First  Church  in  Salem,  by  Rev.  John  H.  Morison,  of  Mil- 
ton. Appended  to  the  publication  were  "Notices"  of  the 
First  Church  and  its  ministers,  1629  to  1853,  by  a  Mem- 
ber. These  were  prepared  by  the  present  writer,  and  in 
Speaking  of  the  founders  of  the  Church,  and  of  their  Cov- 
enant, he  briefly  repeated  his  own  opinion,  adding  a  refer- 
ence to  New  England's  Memorial,  as  follows  : 

"Mr.  Felt  justly  observes  :  'They  called  no  man  master.  They  re- 
sorted to  the  Bible  as  the  ultimate  standard  of  moral  distinctions 
and  religious  principles. '  Such,  too,  was  the  truly  liberal  spirit  of 
the  covenant  they  adopted,  drawn  up,  undoubtedly,  by  Mr.  Higgin- 
son.  It  engaged  them  to  walk  together  in  all  the  ways  of  God,  "  ac- 
cording, as  he  is  pleased  to  reveal  himself  to  us  in  his  blessed  word 
of  truth  ;." — "to  reject  all  contrary  ways,  canons,  and  constitutions 
of  men;"  a'nd  "to  study  the  advancement  of  the  Gospel  in  all  trutli 
and  peace."! 

*  Here  were  omitted  the  "Questions  to  be  answered  at  the  baptizing  of  children, 
(fee,"  showing  the  special  purpose  of  this  "  help  "  (as  its  proposer,  Rev.  John  Higgin- 
son,  termed  it,)  in  practising  the  doctrine  of  the  Synod  of  1602,  as  to  Baptism.  Mem- 
bers under  the  half-way  covenant  were  subject  to  discipline,  &c.,  though  not  admitted 
to  full  communion. 

See  ante,  p.  62,  the  origin  and  explanation  of  this  "  Direction,"  The  year  1680 
was  here  mistaken  for  1665. 

•^  Morton,  in  his  New  England's  Memorial,  speaking  of  this  covenant,  says,  it  "  was 
acknowledged  only  as  a  direction,  pointing  unto  that  faith  and  covenant  contained  in 
the  holy  Scripture,  and  therefore  no  man  was  confined  unto  that  form  of  words,  but 
only  to  the  substance,  end,  and  scope  of  the  matter  contained  therein." — Davis's  Ed. 


193 

The  extracts  here  taken  from  the  two  Discourses  re- 
ferred to,  present  in  full  the  evidence  relied  on  to  prove 
that  what  had  always  been  considered  the  original  Cove- 
nant of  the  First  Church,  adopted  in  1629,  was,  (all  but" 
the  three  or  four  lines  excepted,)  adopted  as  a  special  cov- 
enant in  1636 ;  and  also  the  evidence  to  prove  that,  togeth- 
er with  these  three  or  four  lines  as  a  covenant,  was  origi- 
nally adopted  a  test  creed,  or  confession  of  faith,  "e'xplicit 
and  decided — Trinitarian  and  Calvinidicr  The'  evidence 
in  each  case  consists  in  the  discovery  of  a  new  inference 
from  an  old  statement ;  in  the  one  case,  as  if  Rev.  John 
Iligginson  had  stated  that  his  "Direction,"  proposed  as 
a  "help,"  &c.,  was  the  same  in  form  instead  of  "/(^r  mh- 
stancc"  &c. ;  and,  in  the  other  case,  as  if  the  Covenant  set 
forth  as  "propounded,  &c.,  in  1636,"  was  an  originat  one 
instead  of  a  reneivalj  with  an  original  preamble  only. 

At  the  time  of  this  second  discussion,  we  had  feceivecJ 
an  impression  that  the  First  Church  co-operated  with  Mr. 
Iligginson  in  his  said  "Direction,"  but,  as  before  stat- 
ed, (p.  66,)  they  took  no  action  in  regard  to  it.  We  had 
also  been  led  to  suppose  that  the  "  Transcript  of  a  Pam- 
phlet," referred  to  by  Dr.  W.,  was  among  the  "Records  of 
the  Tabernacle  Church,"  in  the  "hand- writing  of  Deacon 
Timothy  Pickering,"  but  w^e  now  understand  that  it  is  a 
little  pamphlety  not  in  his  hand,  but  evidently  more  ancient, 
in  an  unknown  hand,  and  attached  to  the  Tabernacle  Re- 
cords. This  is  here  mentioned  to  prevent  misapprehen- 
sion from  any  expressions  used  in  the  Discussion  under 
review. 

From  the  Salem  Gazette  of  llarch  7,  1854. 

The  last  two  evening  meetings  of  the  Essex  Institute   have  been 
occupied  with  an  interesting  discussion  on  the  subject  of  the   Cove- 

25 


194 

nant  of  the  First  Cliurcli  in  this  city.  The  subject  was  commenced, 
on  Thursday  evening  of  the  week  before  last,  by  Rev.  Dr.  Worcester. 

*  *  Dr.  Worcester's  discussion  was  directed  to  two  points,  which 
are  entirely  distinct  from  each  other.  In  the  first  place,  he  affirmed 
that  at  the  beginning  of  the  First  Church,  6th  of  August,  1629,  there 
was  "  a  Confession  of  Faith,"  or  articles  of  doctrinal  belief,  as  well 
as  "  a  Covenant." 

In  the  second  place,  he  affirmed  that  what  has  been  commonly  re- 
ceived as  the  first  covenant  of  the  First  Church,  is  not  that  covenant; 
but  is  that  first  covenant  as  it  was  renetved  and  enlarged  in  1636. 

These  two  points  respectively  were  argued,  from  the  internal  evi- 
dence of  the  document  purporting  to  Be  the  covenant  of  6th  of  Aug. 
1629;  from  the  witness  of  early  historical  records  ;  and  from  various 
minutes  in  the  Records  of  the  First  Church,  together  with  the  ex- 
plicit witness  of  a  document  in  the  Tabernacle  Church  Records, 
while  these  were  called  the  Records  of  the  First  Church. 

It  is  much  to  be  regretted  that  the  old  book  of  Records  of  the 
First  Church,  or  that  previous  to  1660,  has  been  "utterly  lost,  ex- 
cepting the  Ch.  Covenant,"  which  appears  on  the  third  page  of  the 
Records,  as  copied  by  Rev.  Mr.  Barnard,  who  was  settled  in  1755.* 

If  that  old  book  could  be  found,  the  question  now  raised  would 
easily  be  put  to  rest ;  or  rather,  such  a  question,  probably,  would  nev- 
er have  been  raised. 

It  will  be  observed  that  the  points  at  issue  have  no  reference  to  the 
doctrinal  belief  of  the  founders  of  the  First  Church.  There  has 
never  been  any  dispute  that  they  were  known  and  read  of  all  men,  as 
Trinitarians  and  Calvinists,  or,  in  other  words,  as  Orthodox. 

It  should  also  be  noted  that  the  error,  alleged  in  regard  to  the  first 
Covenant,  does  not  appear  to  have  originated  with  any  now  living. 
It  may  be  considered,  therefore,  as  it  has  now  been,  merely  as  a 
question  of  history. 


The  subject  was  resumed  at  the  meeting  of  the  Institute,  on 
Thursday  evening  of  last  week,  when  the  President,  D.  A.  White, 
explained  his  views  of  the  subject  of  the  First  Covenant  of  the  First 
Church,  and  adduced  authority  of  contemporary  writers  in  support  of 
the  same. 

*  Here  must  be  a  miskike.  Mr.  Iligginsoa  added  the  Quaker  clause  to  this  cove- 
nant in  IGOO. 


195 

Judge  W.  commenced  by  observing  that  he  would  not  be  consid- 
ered as  antagonistic  to  Rev.  Dr.  Worcester,  on  this  occasion,  but 
rather  as  a  fellow-laborer  for  the  truth  of  history.  Dr.  W.  had 
sought  to  explode  what  he  conceived  an  historical  error  ;  he  himself 
would  prevent,  if  possible,  the  introduction  of  a  gross  error  into  our 
history.  He  was  glad  that  Dr.  W.  had  brought  the  subject  before 
the  Institute,  where  the  question  could  be  fully  discussed  and  set- 
tled. It  -VTtoC  one  of  the  important  duties  of  the  Institute  to  guard 
the  truth  as  well  as  to  preserve  the  facts  of  history.  In  the  present 
case  they  owed  it  especially  to  the  venerated  Fathers  of  the  First 
Church  in  Salem,  whose  character  was  implicated  in  the  question. 
The  truth,  the  whole  truth,  and  nothing  but  the  truth,  was  due  to 
them,  and  conduced  more  to  their  honor  than  would  a  monument  of 
marble  that  reached  above  the  clouds. 

The  question  was  whether  the  foundation  of  the  First  Church  ia 
Salem,  was  laid  upon  broad  Protestant  princi,ples,  as  exhibited  by  the 
noble  confession  and  covenant  prepared  by  its  first  teacher,  or  upoa 
a  sectarian  creed,  Trinitarian  and  Calvinistic,  of  the  strongest  stamp, 
as  maintained  by  Dr.  W. 

Judge  W.  could  not  but  regard  the  requiring  of  subscription  or  as- 
sent to  such  a  creed,  from  all  who  would  join  the  Church,  as  not  pos- 
sible in  the  nature  of  things.  Orthodox  as  the  founders  of  the  First 
Church  unquestionably  were,  they  did  not  manifest  their  orthodoxy 
in  such  a  way.  The  occasion  for  it  had  not  come,  even  had  their 
principles  and  views  been  consistent  with  it.  But  their  earnest 
purpose  on  coming  to  New  England  was  "  Reformation  of  the  church, 
according  to  the  written  word  of  God,"  rejecting  "all  contrary  ways, 
canons  and  constitutions  of  men,"  and  studying  "  the  advancement 
of  the  Gospel  in  all  truth  and  peace." 

Extracts  from  their  writings,  and  from  those  of  their  contempora- 
ry friends  in  England,  were  read,  showing  how  abhorrent  to  their 
principles  would  have  been  the  imposition  of  such  a  sectarian  creed, 
at  the  foundation  of  the  First  Church  in  Salem.  The  covenants  of 
other  early  churches,  as  of  Plymouth,  Charlestown,  the  first,  second 
and  third  in  Boston,  and  that  of  Watertown,  were  referred  to,  as 
alike  free  from  all  disputed  theological  dogmas. 

Judge  W.  said  he  had  brought  to  the  meeting  the  old  book  con- 
taining the  records  of  the  First  Church  from  1629  to  1736,  together 
with  Morton's  New  England's  Memorial  and  Mather's  Magnalia,  as 


196 

containing  all  the  original  authorities  respecting  the  subject  in  ques- 
tion. The  Book  of  Records  has  on  its  first  and  second  pages  the 
original  Covenant  of  1629,  preceded  by  the  preamble  adopted  on  its 
renewal  in  1636,  and  the  clause  to  "beware  of  the  leaven  of  the 
doctrine  of  the  Quakers,"  added  at  the  end.  This  addition  is  in  the 
"handwriting  of  Rev.  John  Higginson,  made  in  1660,  which  proves 
ponclugively  that  this  was  then  the  recognized  covenant  of  the  church. 
So,  indeed,  it  has  ever  §ince  been  regtirded,  till  Dr.  W.'s  imagined 
discovery  reduced  it  to  about  one  half  of  its  first  sentence,  as  given 
in  the  Magnalia.  But  is  it  possible  that  such  was  the  covenant  that 
Francis  Higginson  would  draw  up  for  the  foundation  of  his  church, 
in  compliance  M'ith  a  formal  request  to  prepare  a  suitable  one  in 
Scriptural  language  ?  'I'his  could  not  be.  The  covenant  which  he 
did  produce  was  worthy  to  be  transcribed  at  length,  that  each  of  the 
thirty  members  might  have  a  copy. 

Judge  W.  showed,  from  the  Records  of  the  church,  that  nothing 
had  been  lost  from  them  but  what  hijd  beea  deliberately  considered 
by  the  Church  as  better  lost  than  preserved  ;  and  that  everything  im- 
portant had  been  retained.  If  there  ever  had  been  such  a  Trinitari- 
an and  Calvinistic  confession  of  faith  as  Dr.  W.  supposed,  it  would, 
of  all  thjngSj  have  been  most  carefully  preserved  and  transmitted. 
That  such  a  dpcument  cannot  be  found,  ia  full  proof  that  it  never  e^ 
isted. 

Morton's  New  England's  Memorial  was  relied  upon  as  showing 
clearly  the  character  of  the  confession  of  faith  And  covenant  drawn 
up  by  Francis  Higginson,  and  that  it  was  one  document  only;  and 
also  as  showing  the  freedom  of  access  to  the  church. 

But  Mather's  Magnalia  was  considered  as  settling  the  question  be- 
yond all  controversy.  The  author  was  on  intimate  terms  of  friend- 
ship with  both  the  ministers  of  the  First  Church,  Messrs.  Higginson 
and  Noyes,  and  doubtless  received  from  them  the  account  he  gives 
of  that  church  in  his  Magnalia ;  and  if  not,  both  of  them  prefixed  to 
this  work  their  solemn  "Attestation"  to  the  truth  of  it.  And  here 
we  find  the  genuine  original  Covenant  of  the  First  Church,  without 
the  "Preamble"  of  1636,  or  the  "Quaker  clause"  of  1660,  togeth- 
er with  Cotton  Mather's  declaration  that  "  by  this  instrument  was 
the  covenant  of  grace  explained,  received,  and  recognized  by  the 
First  Church  in  this  colony,  and  applied  unto  the  evangelical  designs 
of  a  church  estate." 


197 

Cotton  Mather,  also,  like  Morton,  spealcs  of  the  various  manner 
of  admission  into  the  church,  and  then  adds :  "  which  divers'dij  was 
perhaps  more  beautiful  than  would  have  been  a  more  punctilious  uni- 
formity ;  "  a  clear  refutation  of  the  idea  that  subscription  or  assent 
was  required  to  any  fixed  articles  of  faith. 

The  Gazette,  of  March  14,  contained  a  report  of  some 
additional  remarks  by  Dr.  W.,  according  to  which, — 

"He  re-affirmed  that  the  testimony  of  Morton's  Memorial,  of 
Mather's  Magnalia,  and  other  early  histories,  when  interpreted  in 
their  true  import,  was  entirely  on  his  side  of  the  questions  in  debate. 
The  positions  which  he  had  taken  had  not  been  moved,  in  a  single 
particular,  by  any  of  the  statements  or  arguments  advanced  in  the 
lecture  of  the  evening." 

The  report  closed  as  follows : 

"It  may  be  added  that  the  discussion  was  an  example  that  much 
may  be  said,  on  both  sides  of  a  question.  To  judge  impartially  and 
(Correctly  in  the  present  case,  perhaps,  both  lectures  should  have  been 
heard,  with  the  rejoinders  respectively ;  or  the  documents  and  au- 
thorities which  properly  relate  to  the  subject,  should  be  carefully  and 
.ie,a.ndidjj  examined. 

FIRST  CHURCH. 
Salem  Gazette  of  March  21. 

The  very  imperfect  reports  of  the  discussion  before  the  Essex  In- 
•stitute  in  relation  to  the  foundation  of  the  First  Church,  which  have 
appeared  in  the  Register  and  the  Gazette,  and  especially  the  closing 
portion  of  them,  require  that  something  more  explicit  should  be  add- 
ed, in  order  to  a  right  understanding  of  the  question.  "  To  judge 
impartially  and  correctly  in  the  present  case,"  as  suggested  in  the 
conclusion  of  the  report  in  the  last  Gazette,  "the  documents  and  au- 
thorities, which  properly  relate  to  the  subject,  should  be  carefully 
and  candidly  examined." 

This  we  now  propose  to  do.  It  may  strike  some  persons  as  of 
little  importance  how  the  question  is  considered  or  settled.  But 
truth  is  always  important,  the  truth  of  history  highly  so,  and  the 
truth  of  our  own  history  in  relation  to  the  principles  and  proceed- 
ings of  our  venerated  fathers,  in  framing  the  confession  and  covenant 
of  the  First  Church  they  established, — the  mother  and  model  of  so 
many  other  churches, — must  be  of  the  highest   importance.     It  is 


198 

tluc  also  in  gratitude  to  these  venerated  fathers,  to  set  their  character 
and  principles  in  a  true  light.  It  may  by  some  be  thought  honorable 
to  them  to  say,  as  Dr.  W.  docs,  in  one  of  the  notes  to  his 
Centennial  discourse  :  "From  their  whole  proceedings,  it  is  indispu- 
table that  the  fathers  of  the  First  Church,  and  of  this  town,  were  not 
less  rigorous  and  uncompromising  than  any  of  their  descendants  or 
successors  have  been,  in  respect  to  the  terms  of  church-membership, 
and  admission  to  the  Table  of  the  Lord." 

But  such  is  not  the  honor  which  tiiey  deserve.  They  are  entitled 
to  the  honor  that  redounds  from  their  own  noble  spirit  and  conduct. 
Their  true  glory  is,  that  highly  orthodox  as  they  were,  they  thought 
infinitely  less  of  fastening  their  opinions  upon  others,  than  of  carry- 
ing out  their  lofty  principles  of  Christian  reform.  They  came  to 
New  England  with  the  earnest  design  of  advancing  the  reformation 
of  religion,  and  modelling  their  church  according  to  the  pattern  of 
the  New  Testament.  The  word  of  God,  not  of  man,  the  divine,  not 
human  Scriptures,  was  their  steadfast  rule. 

Mr.  Higginson,  the  first  Teacher,  was  therefore  commissioned  "  to 
draw  up  a  confession  of  faith  and  covenant  in  Scripture  language." 
He  accordingly  produced  a  document  free  from  all  sectarian  terms 
and  dogmas,  and  as  beautiful,  for  its  simplicity  and  union  of  faith 
and  practice,  as  it  is  comprehensive  and  truly  Christian.  In  its  spir- 
it and  character,  it  is  still  worthy  to  be  regarded  as  a  model  by  all 
Congregational  churches.  Christian  faith  and  practice  are  admirably 
blended  in  it ;  faith  in  God,  in  Jesus  Christ,  in  the  word  of  his 
grace,  and  in  reliance  on  him  for  spiritual  strength,  and  practice,  in 
all  the  duties  of  a  Christian,  associated  in  church  fellowship.  Before 
it  can  be  justly  said  that  it  "  is  in  no  respect  a  confession  of  faith," 
it  must  indeed  be  reduced  to  its  first  sentence  only  ;  and  then  who 
could,  possibly  mistake  it  for  the  honored  document  that  Francis 
Hi'^'^inson, — "  the  father  and  pattern  of  the  New  England  clergy," — 
with  so  much  deliberation  and  formality  prepared  ? 

The  idea  that  there  was  adopted  a  distinct  confession  of  faith  to 
•which  those  who  joined  the  church  were  required  to  give  their  assent 
as  well  as  to  the  Covenant,  is  altogether  imaginary.  No  such  dis- 
tinct confession  of  faith  appears  to  have  been  thought  of  at  the  in- 
stitution of  the  First  Church  in  Salem,  or  at  the  beginning  of  any  of 
the  early  churches  in  New  England.  No,  not  even  at  the  formation 
of  the  second  and  third  churches,  in  Boston,  though  this  last  was  the 


199 

Old  South  Itself.  Not  a  trace  can  be  found,  in  the  history  or  records 
of  the  First  Church,  of  the  adoption  or  use  of  such  a  document,  but 
everything  shows  the  contrary. 

The  confession  of  faith  and  repentance  required  for  admission  into 
the  church,  was  made  in  the  freedom  of  each  individual  conscience, 
and  varied  accordingly.  "The  weakest  measure  of  faith,"  as  after- 
wards expressed  in  the  Cambridge  Platform,  adopted  in  1648,  was 
accepted,  and  "  such  charity  and  tenderness  used,  as  the  -weakest 
Christian,  if  sincere,  might  not  be  excluded  nor  discouraged."  Mor- 
ton, in  his  New  England's  Memorial,,  says:  "The  circumstantial 
manner  of  joining  to  the  church,  -was  ordered  according  to  the  wis- 
dom and  faithfulness  of  the  elders,  together  with  the  liberty  and  abil- 
ity of  any  person."  Hubbard,  ia  his  his<tory  of  New  England,  and 
Mather,  in  the  Magnalia,  bear  the  same  testimony,  the  latter  adding 
that  such  "  diversity  was  perhaps  more  beautl/id  than-  would  have 
been  a  more  punctilious  uniformity." 

In  another  place,  he  says  :.  "  The  churches  oi  New  England  make 
only  vital  piety  the  terms  of  communion  among  them,"  The  famous 
Mr.  Cotton,  of  Boston,  in  his  "  Doctrine  of  a  Church  and  its  Gov- 
ernment," says: — "Nor  do  we  pinch  upton  any  godly  man's  con- 
science in  point  of  covenartt  in  case  he  be  willing  to  profess  his  sub- 
jection to  Christ  in  his  church,  according  to  the  order  of  the  Gospel. 
Nor  do  we  limit  him  to  our  own  wa:)'^of  the  order  of  the  Gospel,  but 
as  it  shall  be  cleared  and  approved  to  his  own  conscience."  Burton, 
a  distinguished  English  Independent,  contemporary  with  our  first 
Higginson,  in  his  Rejoinder  to  Prynne's  Reply,  says:.  "It  is  the 
greatest  possible  tyranny  over  men's  souls,  to  make  other  men's  judg- 
ments the  rule  of  my  conscience."  Similar  testimony,  tO' almost  any 
extent,  might  be  added,  to  show  that  no  such  confession  of  faith,  as 
Dr.  W.  supposes,  could  possibly  have  been  adopted  with  the  original 
covenant  of  the  First  Church.  Even  the  little  "  Tract," — which  has 
so  egregiously  misled  Dr.  W., — containing  forms  of  a  confession  of 
faith  and  covenant,  prepared  by  Rev.  John  Higginson  in  1 665,  as  a 
"help,"  (fee,  upon  the  introduction  of  the  half-way  covenant,  bears 
on  its  title-page  a  quotation  showing  that  this  confiession  of  faith 
was  "not  to  be  made  use  of  as  an  imposition  upon  anyJ"  The  quota- 
tion was  taken  from  a  passage  in  the  preface  to  the  Savoy  Confession 
of  Faith,  declared  by  the  English  Congregational  Churches  in  1658, 
and  substantially  adopted  by  the  Synod  here  in  1679'; — viz.  :  "The 


200 

genuine  use  of  a  confession  of  faith  is,"  &c.,  accordingly,  &c.,  and 
in  no  ^yay  to  be  made  use  of  as  an  imposition  upon  any  :  whatever 
is  of  force  or  constraint  in  matters  of  this  nature,  causeth  them  to 
degenerate  from  the  name  and  nature  of  confessions,  and  turns  them 
from  being  confessions  of  faith  into  exactions  and  imjjositions  of 
faith  y 

The  late  venerable  Judge  Davis,  having  given,  in  the  appendix  to 
his  edition  of  Morton's  New  England's  Memorial,  the  genuine  origi- 
nal covenant  of  the  First  Church,  remarks  as  follows  :  "The  people 
at  Salem  consulted  with  those  at  Plymouth,  in  the  settlement  of  their 
church  order,  and  this  instrument,  which  is  to  be  considered  as  ex- 
pressing the  character  and  views  of  those  memorable  worthies,  is 
venerable  for  its  antiquity,  and  estimable  for  its  mild  and  benignant 
spirit.  As  the  reverend  author  of  the  Description  of  Salem  justly 
observes,  "  It  may  be  esteemed,  if  not  for  its  theology,  for  its  sim- 
plicity. If  it  speak  not  the  language  of  a  sect,  it  breathes  the  spirit 
of  Christian  union." 

It  remains  for  us  to  examine  more  particularly  Cotton  Mather's  ac- 
count of  the  First  Church,  together  with  its  old  records,  which  will 
enable  us  to  explain  the  origin  and  purpose  of  the  two  pamphlets 
which  appear  to  have  so  misguided  Dr.  W.  Both  afford  evidence 
that  the  world  has  been  right  in  its  judgment  as  ta  the  original  cov- 
enant of  the  First  Church. 

FIRST    CHURCH. 
Salem  Gazette  of  March  24'. 

Th6  question,  be  it  remembered,  is  not  about  the  ol'tliodoxy  of  the 
confessions  of  faith  that  \vere  actually  made  on  joining  the  church, 
any  more  than  it  is  about  the  orthodoxy  of  the  founders  of  the 
chufch,  but  whether  they  were  free,  or  exacted  according  to  a  pre- 
scribed written  form. 

Dr.  Cotton  Mather  settles  this  question,  as  well  as  that  respecting 
the  original  covenant,  for  his  authority  cannot  in  reason  be  doubted. 
Being  on  terms  of  intimate  friendship  with  the  ministers  of  the  First 
Church,  Messrs.  Higginson  and  Noyes,  at  the  time  he  was  composing 
his  Magnalia,  or  Ecclesiastical  History  of  New  England,  he  would 
naturally  apply  to  them  for  an  account  of  their  church,  and  they 
would  as  naturally  comply  with  his  request.  Dr.  Mather,  at  the  be- 
ginning of  his  notice  of  Rev.  James  Noyes,  of  iS'ewbury,  says,  that' 


.201 

he  had  sent  to  his  "excellent  friend,  Mr.  Nicholas  Noa'Os,  minister  of 
Salem,  for  some  account"  of  him,  and  gives  it  "in  his  own  '.vords," 
as  not  needing  "any  alteration."  To  whom  else  would  he  think  of 
applying  for  an  account  of  the  Salem  Church  ?  And  would  he  not 
publish  the  account  as  received  ?  But,  however  this  might  be,  both 
Mr.  Higginson  and  Mr.  Noyes  must  have  read  portions,  at  least,  of 
the  Magnalia,  in  manuscript,  for  both  attested  to  the  truth  of  the 
history  before  it  Avas  printed.  In  "  An  attestation  to  this  Church 
History  of  New  England,"  prefixed  to  the  London  edition  of  the 
Magnalia,  published  in  1702,  signed  "John  Higginson,"  dated  "  Sa- 
lem, 25th, — 1st  month — 1697,"  he  says,  I  "have  known  the  begin- 
ning and  progress  of  these  churches  unto  this  day,  and  having  read 
over  much  of  this  History,  I  cannot  but  in  the  love  and  fear  of  God, 
bear  witness  to  the  truth  of  it."  Mr.  Noyes,  as  was  his  wont,  speaks 
in  verse,  if  not  poetry,  and  is  equally  strong  in  his  testimony,  closing 
it  as  follows  : — 

"  The  stuff  is  true,  the  trimmiDg  Beat  and  spruce, 
The  workman's  good,  the  work  of  publick  use, 
Most  piously  designed,  a  publick  store, 
And  well  deserves  the  publick  thanks  and  more." 

'JSicholas  Aoyes,  Teacher  of  the  Church  at  Saiem. 

These  eminent  ministers  must  have  known  perfectly  well  the  con- 
stitution and  history  of  their  church.  Mr.  Higginson  was  present  at 
its  formation,  and  a  member  of  it  in  his  minority.  Besides,  he  had 
■with  him,  as  his  right  har»d  man,  during  the  greater  part  of  his  min- 
istry. Deacon  Home,  (or  Orne,  as  he  wrote  the  name  in  his  will,) 
one  of  the  first  thirty  members,  who  must  have  been  familiar  with 
the  original  covenant  and  its  various  renewals.  Mr.  Higginson,. 
(Jan.  12,  1679-80,)  enters  the  following  record  of  him  :  "Our  bro  : 
Home  having  been  Deacon  of  this  church  above  this  50  years,  and 
being  now  very  antient,  the  church  proceeded  and  agreed  to  choose 
2  Deacons  to  be  added  unto  him." 

The  account  given  by  Dr.  Mather  may  therefore  be  entirely  relied 
on. 

Here  was  introduced   the  original  Covenant   of  1G2% 

with  Dr.  Maijier's  remarks  preceding  and  following  it — 

(see  ante   pp.  5,   6,,  7  ;)  alsu  the   preamble  of  163G,  and 

the  postscript,  or  QYiaker  clause,  of  1660.  with  Mr.  Fisk's 

26 


202- 

marginal  note,  all  taken  from  the  old  Church  book,  (as  an- 
te, pp.  13,  14,)  printed  in  italics. 

We  have  no  room  for  comment  ;  nor  is  it  needed.  Every  reader 
may  perceive  clearly  what  the  original  "  confession  and  covenant" 
was,  that  it  was  but  one  "  instrument,"  and  that  no  uniform  confes- 
sion of  faith  was  exacted  on  admission  to  church  membership. 

A.  W. 
FIRST  CHURCH. 
Salem  Gazette  of  3Iarch  31. 

Mather's  Magnalia  and  Morton's  New  England's  Memorial  are 
both  original  authorities  respecting  the  institution  of  the  First  Church. 
Hubbard,  Neal,  Prince,  and  others,  who  have  copied  from  these,  can 
afford  no  additional  light  on  the  subject.  We  give  Dr.  Mather  the 
first  place,  because,  for  the  reasons  mentioned,  we  consider  him  as 
entitled  to  it.  But  Morton  deserves  entire  confidence.  He  was  the 
nephew  of  Governor  Bradford,  and  in  composing  his  works  had  the 
use  of  his  uncle's  manuscripts,  and  probably  derived  his  information 
from  this  high  source ;  more  probably,  however,  from  Rev.  John  Hig- 
ginson  himself,  then  minister  of  the  First  Church,  whose  name,  to- 
gether with  that  of  Thomas  Thatcher,  the  first  Pastor  of  the  Old 
South  Church,  in  Boston,  appears  prefixed  to  the  Memorial,  on  its 
publication  in  1669,  in  attestation  of  its  merits.  We  copy  from  Da- 
vis's edition  of  the  Memorial,  p.  145,  the  following  unbroken  pas- 
sage, being  all  that  immediately  relates  to  our  question,  and  all,  as 
will  be  seen,  substantially  in  accordance  with  the  account  already 
given  from  the  Magnalia. 

See  ante,  pp.  3,  4. 

Here  we  see,  as  in  Dr.  Mather's  account,  that  the  confession  of 
faith  and  covenant  was  one  "instrument,"  and  that  the  manner  of  ad- 
mitting members  into  the  church  was  various,  and  not  according  to 
any  fixed  creed  or  confession  of  faith.  The  article  alluded  to  by 
Morton,  respecting  the  "power  of  the  magistrate  in  matters  of  relig- 
ion," was  doubtless  the  seventh, — promising  "all  lawful  obedience  to 
those  who  are  over  us  in  Church  or  Coimnojiwealth,'^ — an  article  pe- 
culiar to  the  Salem  Church  covenant,  and  therefore  Wikely  to  attract 
particular  attention. 

Were  the  meaning  of  the  passages  taken  from  the  Magnalia  and 
New  England's    Memorial  doubtful,  the  Church   Book   of  Records, 


203 

**  1629  to  1736,"  would  at  once  determine  it.     This  is  a  folio  volume, 
paged,  apparently,  at  the  same  time,  from  1  to  290. 

For  a  brief  account  of  the  Church  Book;  and  its  con- 
tents, see  ante,  pp.  11,  17. 

It  is  manifest  from  this  Book  of  Records,  that  no  confession  of 
faith,  distinct  from  the  covenant,  was  ever  recorded  in  it.  And  from 
the  proceedings  of  the  church  at  its  first  meeting,  Sept.  10,  1660, 
after  the  settlement  of  Mr.  Higginson,  it  appears  that  nothing  valua- 
ble could  have  been  lost  with  the  old  missing  volume.  At  this  meet- 
ing, "  Major  Hawthorn,  Mr.  Batter,  Mr.  Price,  the  two  Deacons,  to- 
gether with  the  Pastor," — were  desired  "to  review  the  Church  Book, 
and  report  such  things  to  the  Church  as  they  conceived  worthy  of 
consideration." 

For  their  report  on  this  subject,  and  the  vote  of  the 
Church — "  To  renew  our  covenant,  and  to  add  that  clause 
of  taking  heed  of  the  leaven  of  the  doctrine  of  the  Qua- 
kers,"— see  ante,  pp.  47,  48. 

The  clause  was  accordingly  added  by  Mr.  Higginson  himself,  ap- 
parently with  the  same  pen  and  ink  with  Avhich  he  made  his  record 
of  this  vote.  The  Covenant,  therefore,  must  have  been  recorded 
where  we  find  it,  before  1660,  and  then  well  known  by  the  Church, 
as  the  original  Covenant. 

In  1736,  just  one  hundred  years  after  its  first  renewal,  it  was  re- 
newed for  the  last  time  in  its  own  pristine  excellence,  without  the 
Quaker  clause,  or  any  allusion  to  it.  This  took  place  after  Mr. 
Fisk's  dismission,  at  a  meeting  of  the  brethren  adhering  to  the  an- 
cient principles  of  the  First  Church  in  Salem. 

See  ante,  pp.  112,  &c. 

Now,  after  such  a  universal  recognition  of  the  original  covenant  of 
the  First  Church,  for  more  than  two  hundred  years,  with  no  appear- 
ance of  a  confession  of  faith,  adopted  along  with  it,  what  has  sprung 
a  doubt  upon  the  subject? 

Simply,  as  we  understand  it,  looking  at  two  ancient  pamphlets 
with  eyes  that  see  in  them  what  was  never  found  there  before.  The 
first,  in  order  of  time,  is  the  little  "  tract,"  printed  anonymously,  and 
without  date,  but  evidently  belonging  to  the  year  1665.  In  Novem- 
ber, 1664,   Mr.  Higginson,  at  a  meeting  of  the   First   Church,  in- 


204 

formed  tlic  brethren  that  he  would  "at  a  time  convenient"  commu- 
nicate "a  short  writing  as  a  help  for  the  practice"  of  baptism,  ac- 
cording to  the  propositions  of  the  synod  of  1662.  In  October,  1G65, 
the  pastor  made  known  to  the  church,  that  "the  writing  he  had  for- 
merlj'  mentioned  and  read  unto  them  as  a  '  help '  to  reduce  the  doc- 
trine of  the  synod  into  practice,  it  being  a  direction  for  a  public  pro- 
fession, after  private  examination  by  the  ciders,  which  direction  is 
taken  out  of  the  Scripture,  and  points  to  the  faith  and  covenant  con- 
tained in  the  Scripture  ;  it  being  the  same,  for  substance,  propound- 
ed and  agreed  on  by  the  Church  of  Salem,  in  their  first  beginning, 
1629,  6th  of  6th  month."*  The  first  Covenant,  as  identified  by  Mr. 
Higginson  in  the  renewal  of  it  in  1,660,  and  by  adding  the  Quaker 
clause,  is  undoubtedly  referred  to  by  him  here, — the  "  direction,"  which 
contained  a  reduced  covenant,  with  confession  of  faith,  and  ques- 
tions and  answers  suitable  for  baptism,  being  the  same  for  suhstance, 
though  in  a  Triuitarian  /o/vu.  And  here  is  the  page  of  the  Book  of 
llecords,  (85)  which  Rev.  Mr.  Fisk  points  out  in  his  "marginal  note" 
to  the  ancient  record  of  the  covenant,  to  show  that  its  true  date  was 
August  6,  1629,  But  the  "tract,"  as  before  mentioned,  indicates  on 
its  title  pago  that  the  confession  of  faith  is  "  7iot  to  be  imposed  on 
any.'" 

The  other  ancient  pamphlet,  or  r-ather  transcript,  of  one,  (which 
we  have  not  seen,)  purports  to  be, — "A  copy  of  the  church  cove- 
nants which  have  been  used  in  the  Church  of  Salem,  formerly,  and 
in  their  late  reviewing  of  the  covenant  on  the  day  of  the  public  Fast, 
April  15,  1680." 

It  is  sufficient  here  simply  to  copy  Mr.  HIgginson's  record  of  this 
Fast,  as  follows  : 

"1680,  April  15,  was  a  Fast  observed  according  to  the  order  of 
the  Council,  when  the  first  Church  Covenant  was  read,  and  the  new 
direction,  propounded  by  the  Pastor,  and  more  accommodated  unto 
our  times,  was  also  read,  and  both  of  them  consented  to  as  helps  in 
renewing  our  covenant  with  God  and  one  with  another."  This 
'''' first  Church  Covenant"  was  indisputably  the  one  identified  bj' 
Mr.  Higginson  himself,  as  above  mentioned.  "The  nevv  direction,'' 
therefore,  could  contain  nothing  inconsistent  with  the  fact,  that  such 
is  the  genuine  original  Covenant  of  the  First  Church. 

♦  See  ante,  p.  62. 


205 

As  observed  in  the  outset,  what  gives  importance  to  the  question 
now  considered,  is  its  connexion  with  the  character  and  principles  of 
our  forefathers.  The  truth,  above  all  things,  is  due  to  them  ;  and 
this  cannot  be  clearly  understood  without  attention  to  their  ecclesi- 
astical history,  and  especially  to  the  constitution  of  their  early  church- 
es. A.  W. 

FIRST    CHURCH. 

Salem   Gazette  of  April  4. 

Three  articles  have  appeared  in  your  paper,  on  the  subject  of 
the  "  First  Church,"  which  evidently  were  occasioned  by  a  lec- 
ture, delivered  at  the  Essex  Institute,  on  the  16th  of  Feb.  last.  The 
question,  as  presented  in  two  distinct  points,  was  discussed  by  my- 
self, simply  as  a  matter  of  historical  importance  and  general  interest  ; 
— precisely  as  I  would  have  discussed  the  question,  recently  agitated, 
whether  John  Endicott,  or  John  Winthrop,  is  entitled  to  be  consid- 
ered the  first  Governor  of  Massachusetts  Colony.  A  theological,  or 
denominational  question  or  discussion,  would,  of  course,  be  foreign 
to  the  legitimate  objects  of  the  meetings  of  the  Institute. 

I  wish  to  have  all  understand  distinctly  what  the  two  points  are, 
which  were  discussed  in  my  own  lecture.  I  copy  from  my  manu- 
script : 

"  Permit  me,  gentlemen,  to  present  before  you  in  order,  and  in  de- 
tail, the  proof 

I.  That  at  the  formation  of  the  First  Church,  6th  of  Aug.,  1629, 
there  was  a  Confession  of  Faith,  as  well  as  a  Covenant, — to  which 
candidates  for  membership  were  required  to  give  their  approval  and 
consent. 

II.  That  the  Covenant  called  the  first  Covenant,  was  not  that  Cov- 
enant ;  but  was  the  first  Covenant,  as  reneived  and  enlarged,  in 
1636." 

On  some  accounts,  I  should  be  glad  to  submit  to  your  readers  the 
historical  evidence,  adduced  in  my  lecture,  with  other  evidence  of 
the  same  kind,  which  to  my  mind  is  most  clear  and  decisive.  But  I 
am  admonished  of  the  liability,  of  which,  in  1664,  good  Mr.  John 
Allin  thus  wrote:  "I  see  men  are  too  apt  to  make  use  of  sentences 
of  Authors,  that  seem  to  favor  their  opinion,  though  indeed  contrary 
to  the  meaning  and  judgment  of  those  authors  ;  and  this  tends  to 
amuse  and  puzzle  the  common  sort  of  readers,  and  enlarge  disputes, 
but  doth  not  tend  to  clear  up  the  Truth." 


206 

As  regards  documents,  however,  without  any  inferential  or  argu- 
mentative note  or  comment,  the  same  liability  cannot  be  said  to  ex- 
ist. I  therefore  request  you,  first,  to  give  a  place  in  your  columns  to 
the  following  paper, — issued  by  Rev.  John  Higginson  and  the  First 
Church,  ia  1665.*     It  is   submitted  as  an  answer  to  the    question, — 

Was  there  a  Confession  of  Faith,  as  well  as  a  Covenant,  6th  of 
Aug.,  1629? 

Here  comes  in  the  "  doctimenf,'^  as  already  presented,  at 
page  190,  from  Dr.  W.'s  Plymouth  Discourse,  with  the 
following  quotation,  (there  omitted,)  preceding  "The 
Confession   of  Faitli,'' — 

In  the  preface  to  the  Declaration  of  Faith  owned  and  professed  by 
the  Congregational  Churches  in  England  : — 

The  genuineness  of  a  confession  of  faith  is,  that  under  the  same 
form  of  words,  they  express  the  substance  of  the  same  common  sal- 
vation, or  unity  of  their  faith.  Accordingly,  it  is  to  be  looked  upon 
as  a  fit  means  whereby  to  express  that  their  common  faith  and  salva- 
tion, and  not  to  be  made  use  of  as  an  imposition  upon  any. 

"1   Thes.  5:    12-13, — We  beseech  you,   brethren,   to   know  them 

that  labor  among  you.     He.  13:    17, Obey   them   that  have   the 

rule  over  you.  Lu.  12  :  42 — Who  then  is  that  faithful  and  wise 
steward.  Ep.  4  :  5, — One  faith,  one  baptism.  Tit.  1  :  4, — The 
common  faith.  Jude,  v.  3, — The  common  salvation.  He.  3  :  1, — 
Christ  Jesus,  the  High  Priest  of  our  profession.  He.  10  :  23, — 
The  profession  of  our  faith.  2  Tim.  1  :  13, — Hold  fast  the  form  of 
sound  words.  Rom.  2  :  20, — The  form  of  knowledge  and  of  the 
truth.     Rom.  6  :   17, — That  form  of  doctrine  delivered  unto  you." 

Subjoined  to  "The  Covenant,"  come  in  "Questions,"  &c.^ 
(also  there  omitted,)  viz : 

"  Questions  to  be  answered  at  the  baptizing  of  children,  or  the 
substance  to  be  expressed  by  the  Parents  : 

Quest.  Do  you  present  and  give  up  this  child,  or  these  children* 
unto  God  the  Father,  Son,  and  Holy  Ghost,  to  be  baptized  in  the 
Faith,  and  engaged  in  the  covenant  of  God  professed  by  this  Church  ? 

Quest.     Do  you  solemnly  promise,   in  the  presence  of  God,  that» 

*  Not  issued  by  the  Church. 


207 

by  the  grace  of  Christ,  you  will  discharge  your  covenant  duty  towards^ 
your  children,  so  as  to  bring  them  up  in  the  nurture  and  admonition 
of  the  Lord,  teaching  and  commanding  them  to  keep  the  way  of 
God,  that  they  may  be  able  (through  the  grace  of  Christ)  to  make  a 
personal  profession  of  their  Faith,  and  own  the  Covenant  of  God 
themselves  in  due  time  ?  finis." 

In  your  next  paper,  I  should  like  to  answer  the  other  question,  and 
in  this  same  manner.  S.  M.  W. 

FIRST  CHURCH. 

Salem   Gazette  of  April  6. 

We  refer  to  page  187,  for  an  account — taken"  from  Dr. 
"W.'s  Centennial  Discourse — of  the  "Transcript  Pamphlet," 
here  presented  by  hicn  in  answer  to  his  last  mentioned 
question.  All  that  he  appears  to  have  considered  mate- 
rial for  this  purpose,  is  there  pointed  out,  and  need  not  bo 
repeated.  But,  though  impertinent  to  the  question,  yet 
wishing  to  present,  in  connection  with  the  record  of  its 
origin,  (see  ante,  p.  85,)  the  "new  direction,"  &c.,  which 
forms  the  latter  part  of  this  "transcript  pamphlet,"  we 
take  from  the  Gazette  all  that  is  necessary  to  supply  it, 
in  addition  to  what  is  contained  on  pages  186  and  187. 

Dr.  W.  introduces  the  document  as  follows : 

I  submit  the  whole  document,  although  but  a  part  is  necessary,  in 
answer  to  the  question, — 

Is  the  covenant  called  the  first,  the  original  covenant  of  Aug.  6, 
1629;  or  is  it  that  covenant,  enlarged,  and  as  it  '■^  was  expressed  and 
enforced,''  tohen,  according  to  Mather,  it  loas  solemnly  renewed,  about 
seven  years  after  f 

The  portion  omitted  on  page  187, — as  indicated  by 
three  stars, — is  the  following  : 

A  direction,  pointing  to  that  covenant  of  God's  grace  in  Christ, 
made  with  his  Church  and  people  in  the  Holy  Scriptures. 

"Gather  my  people  unto  me,  which  have  made  a  covenant  with 
me  by  sacrifice. — Psal.  50  :  5.  Jesus,  the  mediator  of  the  new  cov- 
enant.— Heb.  10  :  29      The  blood  of  the    everlasting:   covenant. — 


208 

Heb.  13  :  20,  Who  is  this  that  engageth  his  heart's  approach  unto 
me  ?  And  ye  shall  be  my  people,  and  I  will  be  your  God. — Jer.  30  : 
21,  22.  They  shall  go  and  seek  the  Lord  their  God,  they  shall  ask 
the  way  to  Zion,  with  their  faces  thitherward,  saying,  come  let  us 
join  ourselves  to  the  Lord,  in  a  perpetual  covenant  that  shall  not  be 
forgotten. — Jer.  50  :   4,  5. 

At  the  end  of  the  Covenant,  as  renewed  in  1636,  and 
referred  to  as  on  pp.  13  and  14,  follows  in  the  Gazette  the 
Quaker  clause  of  1660,  and  then  is  introduced  th«  "new 
•direction,"  thus: 

Also  the  following  Covenant  was  in  several  Ch.  meetings  in  the 
beginning  of  this  year  1680,  considered  and  agreed  upon,  and  con- 
sented to  by  the  generality  of  the  Church,  to  be  used  as  a  direction 
for  the  renewing  of  our  Church  Covenant,  as  being  more  accommo- 
dated to  the  present  times  and  state  of  things  amongst  us. 

Accordingly  it  was  made  use  of  in  that  way,  at  the  conclusion  of 
.the  pifblick  Fast,  April  15,  1680,  viz  :  "We,  who,  &c.,"  (as  at  p. 
186,)  completed  as  follows: 

And  whereas  the  elders  and  messengers  of  these  churches  have 
met  together  in  the  late  Syn<od  to  inquire  into  the  reasons  of  the 
Lord's  controversy  with  his  people,  have  taken  notice  of  many 
provoking  evils,  as  the  procuring  causes  of  the  judgments  of  God 
upon  New  England,  so  far  as  we  or  any  of  us  have  been  guilty  of 
those  evils,  or  any  of  them,  according  to  any  light  held  forth  by  them 
from  Scripture,-  we  desire  from  our  hearts  to  bewail  it  before  the 
Lord,  and  humbly  entreat  for  pardoning  mercy,  for  the  sake  of  the 
blood  of  the  everlasting  covenant.  And  as  an  expedient  unto  refor- 
mation of  those  evils,  or  whatever  else  have  provoked  the  eyes  of 
God's  glory  amongst  us,  we  do  promise  and  engage  ourselves  in  the 
presence  of  God  : — 

1st.  That  we  will — by  the  help  of  Christ — endeavor  every  one  to 
reform  bis  own  heart  and  life,  by  seeking  to  mortify  all  ouf  sins,  and 
to  walk  more  close  with  God  than  ever  we  have  done,  and  to  uphold 
the  power  of  godliness,  and  that  we  will  continue  to  worship  God,  in 
public,  private  and  secret,  and  this — as  far  as  God  shall  help  us — 
without  formality  and  hypocrisy,  and  more  fully  and  faithfully  than 
heretofore,  to  discharge  all  covenant  duties,  one  towards  another,  in 
a  way  of  church  communion. 


209 

2d.  "We  promise  by  the  help  of  Christ  to  reform  our  families,  and 
to  walk  before  God  in  our  houses  with  a  perfect  heart,  and  that  we 
will  uphold  the  worship  of  God  therein  continually,  as  he  in  his 
word  doth  require,  both  in  respect  of  prayer,  and  reading  of  the 
Scriptures,  and  that  we  will  do  what  lies  in  us  to  bring  up  our  chil- 
dren for  God,  and  therefore  will — so  far  as  there  shall  be  need  of  it — 
catechize  them,  and  exhort  and  charge  them  to  fear  and  serve  the 
Lord,  and  endeavor  to  set  an  holy  example  before  them,  and  be 
much  in  prayer  for  their  conversion  and  salvation. 

3d.  We  do  farther  engage, — the  Lord  helping  of  us, — to  endeavor 
to  keep  ourselves  pure  from  the  sins  of  the  times,  and  what  lies  in  us, 
to  help  forward  the  reformation  of  the  same,  in  the  places  where  we 
live,  denying  all  ungodliness  and  worldly  lusts,  living  soberly,  right- 
eously, and  godly,  in  this  present  world,  making  conscience  to  walk 
so  as  to  give  no  offence,  nor  to  give  occasion  to  others  to  sin,  or  to 
speak  evil  of  our  holy  profession.  Finally — giving  glory  to  the  Lord 
our  God,  that  he  is  the  faithful  God,  keeping  Covenant  and  mercy 
with  his  people  forever,  but  confessing  that  we  are  a  weak  and  sinful 
people,  and  subject  many  ways  to  break  our  covenant  with  him  ; 
therefore  that  we  may  observe  and  keep  these  and  all  other  covenant 
duties  required  of  us,  in  the  word  of  God,  we  desire  to  deny  our- 
selves, and  depend  wholly  upon  the  grace  of  God  in  Christ  Jesus  for 
the  constant  presence  and  assistance  of  his  Holy  Spirit  to  enable  us 
thereunto,  and  wherein  we  shall  fail,  we  shall  humbly  wait  upon  his 
grace  in  Christ  for  pardon,  for  acceptance,  and  for  healing,  for  his 
name's  sake.     Amen." 

Wc  have  now  presented  the  two  '^documents"  in  the 
order  in  which  they  were  first  brought  out,  and  by  refer- 
ences have  endeavored  to  afford  a  complete  view  of  each, 
so  as  to  exhibit  the  whole  evidence  adduced  in  support  of 
Dr.  W.'s  theory  respecting  the  constitution  of  the  First 
Church.  For  his  discursive  views  and  observations,  with 
a  mass  of  extraneous  matters,  we  must  refer  to  the  volume 
of  the  Salem  Gazette,  for  1854,  which  may  readily  be 
found  in  the  library  of  the  Essex  Institute,  at  Plummer 
Hall.  The  real  evidence,  as  we  have  seen,  depends  on 
the  interpretation,  not  of  the  "  documents"  themselves,  but 
27 


210 

of  a  single  accompanying  remark  or  statement  in  eacli 
case.  As  to  the  original  covenant,  the  latter  of  the  two  re- 
marks, recited  on  page  187  from  the  "Transcript pamphlet," 
and  with  which  "it  begins,"  involves  the  whole  question  as 
in  a  nutshell.  The  "covenant"  therein  said  to  have  been 
"propuunded,"  &c.,  in  1636,  was  confessedly  a  renewal  of 
the  first  covenant,  whatever  that  was,  with  a  pream])lc 
to  the  renewal ;  and  the  simple  inquiry  is,  what  is  the 
^'preamble,"  and  what  the  "covenant  renewed."  The 
inquiry  is  interesting  chiefly  as  it  affects  the  more  im- 
portant question,  whether  a  test  confession  of  f  lith  was 
adopted,  together  with  the  first  covenant.  If  the  pre- 
amble can  be  made  to  swallow  up,  almost  entirely,  the 
reputed  original  covenant,  with  all  its  nine  articles, 
there  will  be  room  left  for  an  "  explicit"  and  ample  con- 
fession of  faith,  and  the  only  difficulty  would  be  to  find  it, 
but  if  that  is  suffered  to  remain  in  its  full  strength,  the 
existence  of  such  an  additional  confession  of  faith  can 
hardly  be  imagined. 

FIRST  CHURCH. 

Salem   Gazette  of    April  11. 

We  are  sorry  to  feel  obliged  to  say  a  single  word  more  respecting 
the  foundation  of  the  First  Church  ;  but  truth  and  justice  require  it. 
A  mist  seems  to  have  been  thrown  over  the  subject,  that  ought  to  be 
cleared  away. 

The  two  ancient  "  documents,"  or  copies  thereof,  published  in 
your  last  two  papers,  are  valuable  to  illustrate  the  ecclesiastical  his- 
tory of  Salem,  and  indeed  of  New  England,  taken  in  connexion  with 
the  two  great  Synods  that  called  them  forth.  In  this  view  of  them, 
we  thank  Dr.  W.  for  their  republication.  But  as  presented  by  him 
without  explanation,  or  any  allusion  to  the  notice  we  had  taken  of 
their  origin  and  purpose,  they  could  harc'ly  fail  to  make  false  impres- 
sions on  the  popular  mind,  in  relation  to  the  question  under  consid- 
eration. 

The  proceedings  of  the  Church,  represented  by  these  "  docu- 
ments," afford  evidence  directly  the  reverse  of  that  for  wdiich  they 


211 

sro  now  adduced,  as  wc  tliinlc  sufHcicntly  appears  from  the  brief  no- 
tice of  them  at  the  close  of  our  last  communication,  following  the 
inquiry — •"'After  such  a  universal  recognition  of  the  original  covenant 
of  the  I'^irst  Church,  for  more  than  tv/o  hundred  years,  -vvith  no  ap- 
pearance of  a  confession  of  faith  adopted  along  with  it,  what  has 
sprung  a  doubt  on  the  subject?"  To  that  notice  we  would  now  re- 
fer, instead  of  repeating  the  same  here. 

The  most  ancient  of  the  reprinted  documents  resulted  from  pro- 
ceedings which  were  occasioned  by  the  Synod  of  1G62,  and  was 
adapted  to  the  Synod's  propositions  for  baptism  of  children,  upon 
the  parents'  owning  the  covenant,  called  the  "  half-way  covenant." 
Mr.  Higginson,  the  pastor,  was  for  some  time  earnestly  engaged  in 
preparing  a  "Direction,"  &c.,  as  a  help  to  reduce  the  doctrine  of 
the  Synod  into  practice;"  which  he  finally  accomplished  in  1665. 
Though  he  gave  a  trinitarian/or??i  to  the  reduced  covenant  contained 
in  this  "Direction,"  he  regarded  it  as  "being  the  same /or  substance 
propounded  and  agreed  upon  by  the  Church  in  Salem  in  their  first 
beginr.ing,  1629,  6th  of  6th  month."  And  Rev.  Mr.  Fisk  refers  to 
it  in  his  "marginal  note"  to  the  ancient  record  of  the  first  covenant 
as  evidence  of  its  true  date.  Mr.  Higginson,  indeed,  could  have 
alluded  to  no  other  than  the  covenant  which  he  had  specially  recog- 
nized in  1660.  A  trinitarian  phraseology,  not  found  in  our  earliest 
church  covenants,  had  now  become  fashionable,  but  could  not  have 
been  regarded  as  afi"ecting  "  the  substance."  A  striking  illustration 
of  this  we  find  in  the  history  of  the  Charlestown  Church.  The  his- 
torian, after  copying  "  the  covenant  proposed  to  particular  persons," 
&c.,  beginning,  "You  do  avouch  the  only  true  God  [Father,  Son, 
and  Holy  Ghost]  to  be  your  God,  &c.,"  remarks  that  "the  important 
words  in  brackets,  which  are  interlined  in  the  original,  are  of  diff'er- 
ent  colored  ink  from  the  rest,  and  as  evidently  in  the  hand-writing  of 
Rev.  Charles  Morton,  who  was  installed  in  1686." 

The  ancient  "document"  of  1665,  therefore,  so  for  as  it  has  a 
bearing  on  the  subject,  proves  that  "the  covenant  called  the  first 
covenant,"  is  "that  covenant," — while  it  affords  no  evidence  of  "a 
confession  of  faith  as  well  as  a  covenant,  to  which  candidates  for 
membership  wore  required  to  give  their  approval  and  consent.'' 

The  same  may  emphatically  be  said  of  the  "document"  of  1680, 
resulting  from  proceedings  of  the  church,  consequent  upon  the  great 
reforming  Synod  of  1679.     It  declares  that  "there  was  a  church  cov- 


212 

enant  agreed  upon,  &c.,  at  the  beginning,"  and  afterwards  gives  the 
covenant  at  length,  together  with  the  renewing  "preamble"  of  1636, 
so  as  to  make  it  perfectly  clear  what  was  the  first  covenant,  showing 
it  to  be  the  same  as  recorded  in  the  old  church  book,  and  as  printed 
in  the  Magnalia,  without  the  "  preamble."  It  also  agrees  with  Mr. 
Higginson's  record  of  the  Fast  of  April  15,  1680,  in  representing 
the  covenant  then  agreed  on,  as  "  a  direction  for  renewing  our 
church  covenant,  as  being  more  accommodated  to  the  present  times," 
&c.  But  the  record  gives  the  pre-eminence  to  the  original  covenant, 
as  follows, — "  The  first  church  covenant  was  read,  and  the  new  di- 
rection propounded  by  the  pastor,  and  more  accommodated  unto  our 
times,  was  also  read,  and  both  of  them  consented  to  as  helps  in  re- 
newing our  covenant  with  God  and  one  with  another." 

While  Deacon  Pickering  copied  from  the  "new  direction"  of 
1680,  the  covenant  for  the  church  which  had  seceded  with  Mr.  Fisk, 
— "the  brethren  adhering  to  the  ancient  principles  of  the  First 
Church,"  did,  in  1736,  "confirm,  recognize,  and  renew  the  first  cov- 
enant made  and  entered  into  by  our  forefathers  at  their  first  settle- 
ment into  a  church  state  in  this  place  ;"  recording  it  at  length  on 
the  second  page  of  the  new  Church  book, — without  the  "preamble  of 
1636,"  and  without  the  "  Quaker  clause  of  1660," — thus  afi"ording 
another  indisputable  evidence  of  what  was  the  genuine  original  Cov- 
enant of  1629. 

We  have  nothing  to  do  in  this  discussion  with  theological  opin- 
ions, and  cheerfully  yield  to  Dr.  W.  whatever  he  may  wish  as  to  the 
number  or  orthodox  character,  of  the  confessions  of  faith,  alluded  to 
by  Cotton  Mather, — only  insisting  that  their  free  nature  be  remem- 
bered— as  indicated  on  the  title  page  of  the  "  document  of  1665." 
In  the  preface  to  the  Savoy  Confession  of  Faith  declared  in  1658, 
and  adopted  substantially  by  our  Synod  of  1679  ;  we  find  described 
"  the  genuine  use  of  a  confession  of  faith,"  stating  that  they  are  "not 
to  be  made  use  of  as  an  imposition  upon  any ;  whatever  is  of  force 
or  constraint  in  matters  of  this  nature  causeth  them  to  degenerate 
from  the  no.me  and  nature  of  confessions,  and  turns  them  from  being 
confessions  of  faith  into  exactions  d^n^  impositions  of  faith. '^ 

In  our  historical  argument,  Ave,  of  course,  followed  Dr.  W.,  who 
had  quoted  from  Mather,  Morton,  Prince,  and  others  who  copied 
from  the  two  first, — excepting  that  we  confined  ourselves  to  these 
two  original  authorities,  and  gave  from  each  in  one  "  continuous  un- 


213 

broken  passage"  all  that  immediately  respected  the  question.  We, 
therefore,  certainly,  are  not  within  the  scope  of  the  admirable  re- 
mark, of  which  Dr.  W.  was  "admonished,"  and  "which  in  1664, 
good  Mr.  John  AUin  thus  wrote  :  "  I  see  men  are  too  apt  to  make 
use  of  sentences  of  authors,  that  seem  to  favor  their  opinions,  though 
contrary  to  the  meaning  and  judgment  of  those  authors ;  and  this 
tends  to  amuse  and  puzzle  the  common  sort  of  readers,  and  enlarge 
disputes,  but  doth  not  tend  to  clear  up  the  truth." 

We  have  endeavored,  equally  with  Dr.  W.,  to  discuss  the  subject 
as  a  matter  of  historical  interest,  without  regard  to  any  "  theological 
or  denominational"  questions.  But  had  we  not  considered  it  as 
more  important  than  "  whether  John  Endicott  or  John  Winthrop  is 
entitled  to  be  considered  the  first  Governor  of  Massachusetts  colo- 
ny," we  should  have  taken  no  trouble  about  it.  The  question  is  of 
far  higher  importance. 

The  primitive  Fathers  of  Salem  are  entitled  to  the  glory  of  having 
founded  their  Church  upon  the  broad  platform  of  Christianity,  and 
Francis  Higginson,  their  model  Teacher,  deserves  immortal  honor  for 
the  confession  and  covenant  which  he  so  felicitously  drew  up  in 
Scripture  language,  according  to  their  injunctions  ; — a  truly  noble 
document,  which,  while  it  united  them  in  Christian  brotherhood, 
formed  an  admirable  manual  of  faith  and  duty,  for  their  constant  ad- 
vancement in  piety  and  all  Christian  virtues.  It  is  still  worthy  of 
profound  attention.  Every  one  of  its  nine  articles  contains  an  impor- 
tant lesson  for  study  and  practice.  It  has  accordingly  been  honored 
in  history,  both  here  and  in  England,  above  every  similar  docu- 
ment, for  its  intrinsic  excellence  as  well  as  for  its  antiquity.  Our 
primitive  fathers  must  not  be  robbed  of  the  glory  to  which  they  are 
so  justly  entitled,  nor  must  their  posterity  be  deprived  of  the  benefit 
of  their  example.  If  we  are  ever  to  be  rid  of  the  plague  of  sectari- 
anism, our  churches  must  return  to  the  Christian  Scriptural  founda- 
tion of  the  First  Church  in  Salem — "  the  First  in  the  Massachusetts 
Colony."  A.  W. 

"THE  PLAGUE   OF    SECTARIANISM,"   «Ssc. 
Salem  Gazette  of  April  14. 

For  the  whole  long  communication  under  this  head, 
signed  S.  M.  W.,  and  evidently  occasioned  by  a  misappre- 
hension of  A.  W/s  meaning  in  the  use  of  the  expression 


214 

quoted,  we  must  refer  to  the  volume  of  the  Salem  Gazette 
for  1854.  It  is  sufficient  to  copy  here  the  following  sen- 
tences only : 

But  what  affinity  or  connection  has  the  "plague  of  sectarian- 
ism" with  those  instructive,  and,  for  my  argument,  perfectly  conclusive 
documents  of  the  First  Church,  in  16G5  and  1680?       a-         ^  ■» 

I  was  not  at  all  afraid  to  trust  those  documents,  to  speak  for  them- 
selves ;  nor  any  more  should  I  fear  to  trust  Prince,  Mather,  Hubbard, 
and  Morton,  to  speak  from  their  own  intelligence,  without  a  word  of 
mine.  I  wish  that  the  two  of  them  quoted,  and  commented  upon, 
had  been  permitted  so  to  speak ;  and  the  longer  and  more  abundant 
the  "  continuous  unbroken  passages,"  without  any  mystifying  com- 
ments— "contrary  to  the  meaning  and  judgment  of  those  authors" — 
the  more  should  I  have  been  gratified  and  satisfied. 

"THE  PLAGUE  OF  SECTARIANISM." 

Salem    Gazette  of  April    19. 

This  unfortunate  expression,  of  which  S.  M.  W.  so  bitterly  com- 
plains, is  not  original  with  A.  W., — though  incidentally,  and  very 
innocently,  used  by  him  without  a  thought  of  its  application  to  any 
particular  denomination  of  Christians. — He  was  indebted  for  the 
leading  word  as  well  as  for  the  sentiment,  to  the  great  and  good 
Richard  Baxter,  of  whom  the  eminent  Dr.  Bates,  in  his  funeral  ser- 
mon upon  him,  says  : — "He  would  as  willingly  have  been  a  martyt" 
for  love  as  for  any  article  of  the  creed." 

"  Two  things,"  says  Mr.  Baxter,  "  have  set  the  Church  on  fire, 
and  been  the  plagues  of  it  above  one  thousand  years.  1.  Enlarging 
our  creed,  and  making  more  fundamentals  than  ever  God  made.  2. 
Composing,  and  so  imposing,  our  creeds  and  confessions  in  our  own 
words  and  phrases." 

"And,"  again  he  says,  "  it  is  the  nature  of  a  sectary  that  he  pre- 
ferreth  the  interest  of  his  opinion,  sect,  or  party,  before  the  interest 
of  Christianity,  Catholicism  and  charity,  and  will  sacrifice  the  latter 
to  the  service  of  the  former." 

In  his  "  Directions  for  young  Christians,"  Mr.  B.  says, — "  It  is  a 
most  dangerous  thing  to  a  young  convert  to  be  ensnared  in -a  sect ;  it 
will  before  you  are  aware,  possess  you  with  a  feverish,  sinful  zeal  for 
the  opinions  and  interest  of  that  sect ;  it  will  make  you  bold  in  bit- 
ter  invectives  and   censures  against  those  who  difi"er  from  them  ;    it 


215 

M'ill  corrupt  your  Church  communion,  and  fill  your  very  prayers  xviih 
partiality  and  human  passions  :  it  will  secretly  bring  malice,  under 
the  name  of  zeal,  into  your  mind  and  words  ;  in  a  word,  it  is  a 
secret,  but  deadly  enemy  to  Christian  love  and  peace." 

Nothing  but  an  imperative  sense  of  the  duty  which  A.  W.,  under 
the  circumstances  of  the  case,  felt  that  he  owed  to  the  truth  of  his- 
tory and  to  the  memory  of  the  primitive  fathers  of  Salem,  would  have 
induced  him  to  undertake  the  responsible   task    of  vindicating    their 

just  claims, — claims,    unquestioned    for   more    than  two  centuries, 

against  a  novel  and  threatening  inquisition.  It  appeared  to  him  that 
the  alleged  discovery  of  an  historical  error  in  relation  to  them  was 
itself  an  error,  and  tended  not  only  to  deprive  these  noble  fathers  of 
the  glory  of  founding  their  Church,  upon  a  truly  Scriptural  platform 
with  a  complete  Christian  Covenant  renowned  for  its  intrinsic  excel- 
lence ;  but  to  subject  them  to  the  reproach  of  adopting  a  sectarian 
test  creed,  together  with  a  covenant  so  meagre  as  to  contain  no  reco"-- 
nition  even  of  Christ  or  Christianity  ! 

Having  no  private  interest  or  views  to  serve  by  the  present  inves- 
tigation, A.  W.  wishes  to  confine  his  attention  as  much  as  possible 
to  the  public  purpose  which  first  engaged  it ;  and  being  strongly  im- 
pressed with  its  importance  he  will  make  no  apology  for  pursuing  it 
so  long  as  it  appears  necessary  for  clearing  up  the  truth.  He  cer- 
tainly has  no  disposition  to  indulge  in  personalities,  and  he  hopes  to 
spare  himself  and  others  the  trouble  of  replying  to  any  personal  or 
extraneous  matters,  however  confidently  presented  in  the  place  of 
argument,  or  answers  to  argument.  A.   W. 

For  the  whole  of  the  very  extended  communication 
under  the  following  heading,  we  refer  to  the  original  in 
the  volume  of  the  Salem  Gazette,  for  1854,  taking  from  it 
the  first  and  last  sentences  together  with  several  other 
connected  passages,  which  may  suffice  to  accompany  the 
reply  to  it.     Italics,  capitals,  &c.,  are  exactly  copied. 

"THE  DOCUMENTS" 

Belatlng  to   the  Confession  and  Covenant  of  the  First  Church, 

August  6,   1629. 

Salem  Gazette  of  April  21. 

A  confession  of  faith  differs  from  a   covenant,  loth  in   matter   and 

form,  as  much  as  the  Constitutio'u  of  Massachusetts   differs  from   the 


216 


oath  of  office^  or  as  an  inventory  of  an  estate  from  a  toill.  And  yet 
it  has  been  assumed  and  argued,  as  if  indisputable,  that  all  which 
has  been  said  by  our  early  and  most  intelligent  writers,  respecting 
the  first  confession  of  faith  and  covenant  of  the  First  Church,  refers 
to  but  "  one  instrument" — and  that,  a  mere  unmixed  form  of  cove- 
nant, without  one  sentence  which,  by  any  authorized  usage,  would 
suggest  the  idea  of  a  confession,  or,  which  is  the  same,  a  creed  ! 

"This  following  covenant  was  propounded  by  the  pastor,  [it  must 
have  been  Hugh  Peters,]  agreed  upon,  and  consented  to  by  the  breth- 
ren of  the  church,  in  the  year  1636." 

What  then  is  that  "  following  covenant  ?"  It  begins  : 
"  We,  whose  names  are  here  underwritten,  members  of  the  present 
Church  of  Christ  in  Salem,  having  found,  by  sad  experience,  how 
dangerous  it  is  to  sit  loose  from  the  covenant  we  make  with  our  God, 
and  how  apt  v/e  are  to  wander  into  by-paths,  even  to  the  loosing  of 
our  first  aims  in  entering  into  church  fellowship,  do  therefore  solemn- 
ly, in  the  presence  of  the  eternal  God,  both  for  our  own  comfort  and 
those  who  shall  or  may  be  joined  unto  us,  [5^°]  renew  the  church 
covenant,  we  find  this  church  bound  unto  at  their  first  beginning, 
viz:     That    we    covenant    "with    the    Lord,    and    one  with 

ANOTHER,  AND  DO  BIND  OURSELVES  IN  THE  PRESENCE  OF  GoD, 
TO  WALK  TOGETHER  IN  ALL  HIS  WAYS,  ACCORDING  AS  HE  IS 
PLEASED    TO    REVEAL     HIMSELF     UNTO    US    IN    HiS    BLESSED    WORD 

OF  TRUTH  ;  [1^^]  and  do  more  explicitly,  in  the  name  and  fear  of 
Goi,  profess  and  protest  to  walk  as  foUoweth,  thro'  the  power  and 
grace  of  our  Lord  Jesus  Christ. 

"  We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be  his 
people,  in  the  truth  and  simplicity  of  our  spirits,"  &c. 

The  remainder  is  the  same  as  is  in  the  covenant,  claimed  for  1629. 

I  submit  to  any  impartial  judge,  whether  the  above  record  repre- 
sents the  covenant  of  1636  to  be  the  same  as  that  of  1629  ?  And  I 
submit,  whether  that  part  which  I  have  distinguished  by  small 
capitals  may  not  have  been  intended  to  express  the  covenant  of 
1629,  in  the  very  words,  so  far  as  cited,  and  as  the  substance  of  the 
whole  ?  What  could  be  more  comprehensive,  scriptural,  and  beau- 
tiful in  its  kind  ?  What  more  was  really  needed  for  its  time,  when 
the  enterprise  of  the  founders  of  the  church  was  but  an  experi- 
ment ?  ****** 

That  Morton,  Hubbard,  Mather  and  Prince  did  not  know  a  Con- 


217 

fesslon  from  a  Covenant,  or  that  they  stultified  themselves  by  incon- 
gruous language,  are  suppositions  alike  preposterous.  In  sober 
earnest,  I  add,  that  if  each  of  them  had  said  that,  when  Francis 
Hig^inson  read  aloud  the  Confession  of  Faith  and  Covenant,  he 
made  a  most  dignified  and  reverential  appearance  in  his  tvig  and 
surplice,  I  should  just  as  soon  have  inferred  that  there  was  no  man- 
ner of  '  wig,'  except  in  the  silk  of  the  '  surplice,'  as  that  there  was 
no  kind  of  Confession,  or  Creed,  except  in  the  Covenant. 

S.  M.  W. 

FIRST  CHURCH. 
Salem   Gazette  of  April  28. 

The  elaborate  and  curious  speculations  about  the  so  called  "  docu- 
ments," in  last  Friday's  Gazette,  seem  to  demand  some  notice,  if 
they  contain  no  argument  to  be  answered.  The  various  ingenious 
conjectures,  queries  and  surmises,  touching  matters  which  pertain  to 
ages  after  the  institution  of  the  First  Church,  tend  to  divert  attention 
from  the  real  points  at  issue,  and  the  main  facts  relating  to  them. 
To  a  few  of  tliese,  therefore,  we  advert  once  more,  briefly  as  possible. 

Learning  and  ingenuity  are  not  required  to  decide  the  simple, 
though  important,  question  of  historical  fact  under  consideration. 
Nothing  more  is  necessary  than  a  capacity  to  read  Writing  as  well 
as  print,  and  to  open  our  eyes  upon  the  appropriate  page,  with  some- 
thing of  that  common  sense  construction  which  our  predecessors 
invariably  used  in  reading  it,  to  understand  its  contents  perfectly. 
Let  us  then  glance  at  the  page  of  record  and  of  history  which  settles 
the  whole  question.  First,  look  at  the  ancient  Church  book  of  rec- 
ords, which  we  have  before  described  and  given  a  fac  simile  of  its 
first  and  second  page.  Here  we  see  "  the  members  of  the  Church 
of  Christ  in  Salem,"  solemnly  renewing  the  first  covenant,  and  we 
read  their  preamble,  expressing  their  penitential  sorrow,  and  intro- 
ducing that  covenant  as  follows  :  we — "  renew  that  Church  Cove- 
nant we  find  this  Church  bound  unto  at  their  first  beginning,  viz," 
then  repeating  at  full  length  that  very  covenant, — consisting  of  an 
introductory  clause  and  nine  articles — without  the  slightest  intima- 
tion that  a  single  word  of  it  originates  with  themselves.  At  the  close 
we  see  the  Rev.  John  Higginson's  hand  recognizing  it  as  the  Cove- 
nant renewed  in  1660,  and  recording  the  new  clause  then  added  to 
it.     In  the  margin  we  see  the  Rev.  Mr.  Fisk  referring,  by  a  note,  to 

28 


218 

the  85tli  page  of  the  book  for  evidence  that  this  Covenant  was 
"  signed  and  declared,"  on  the  "  sixth  of  the  6th  month,  1629." 

Viewing  with  unbiassed  judgment,  this  plain  record,  can  we  pos- 
sibly doubt  as  to  what  is  the  original  Covenant,  and  what  the 
prefix  of  the  renewers,  any  more  than  we  can  doubt  what  belongs 
to  Mr.  Higginson  and  what  to  Mr.  Fisk  ?  The  several  parts  could 
not  be  more  distinctly  indicated. 

So,  accordingly,  in  Cotton  Mather's  Magnalia,  doubtless  received 
by  him  from  Messrs.  Higginson  and  Noyes,  ministers  of  the  First 
Church,  both  of  whom  sanctioned  his  account,  we  find  the  whole 
of  the  first  Covenant  as  renewed  in  1636  without  a  word  of  what 
was  then  prefixed,  or  of  w^hat  was  added  in  1660, — nothing  but 
the  pure  original  covenant  of  1629.  These  ministers  and  this  his- 
torian, certainly,  had  no  doubt  as  to  what  constituted  this  Covenant ; 
nor  does  it  appear  that  for  more  than  two  centuries  any  sucli  doubt 
was  conceived  by  any  human  imagination. 

The  "house"  illustration  used  by  Dr.  W.  may,  with  some  amend- 
ment, be  truly  applicable.  Supposing  this  Covenant  the  spacious 
mansion,  which  the  renewers  of  1636  wish  to  enter,  their  pream- 
ble is  the  porch  built  for  the  purpose;  afterwards  this  porch  is 
removed,  and  the  noble  edifice  k  exhibited  to  Cotton  Mather  just 
as  it  came  from  the  great  master-builder  himself. 

But  now,  it  Avould  seem,  Francis  Higginson,  after  all,  is  to  have 
little  credit  for  his  admirable  work.  Part  only  of  the  introductory 
clause  is  yielded  to  him, — just  what  is  printed  in  small  capitals 
and  no  more!  Why  not  allow  him,  at  least,  all  this  clause?  Is 
it  because  if  all  were  allowed  it  could  not  be  detached  from  what 
follows  and  the  Avhole  must  go  with  it  ?  The  criticism  which  thus 
mangles  the  great  "  Instrument,"  by  which,  as  Dr.  Mather  declares, 
"  the  covenant  of  grace  was  explained,  received  and  recognized  by 
the  first  Church  in  this  Colony,"  is  certainly  as  original  as  it  is  re- 
markable. Cotton  Mather,  with  this  instrument  before  him  and  which 
he  thus  shows  to  be  "  one  instrument,"  calls  it  a  Confession  and  Cov- 
enant, however  "  preposterous  the  supposition."  If  not  a  sentence 
of  it  "  by  any  authorized  usage,"  could  be  considered  a  confession 
the  same  would  doubtless  be  said  of  Christ's  sermon  on  the  mount. 
Indeed,  had  Francis  Higginson  made  this  his  model — as  perhaps  he 
did, — he  could  not  have  more  beautifully  blended  faith  and  practice 
in  his  noble  instrument.     Being  restricted  to  Scripture  language  he 


219    * 

could  not,  if  he  would,  have  introduced  the  trinitarlan  phraseology, 
which  in  1665  John  Higginson  used  in  the  form  accompanying  his 
"half-way  Covenant." 

Sufficient  has  already  been  said  of  the  "direction,"  of  1665,  and 
the  "new  Direction,"  of  1680,  to  show  that  both  afford  evidence 
corresponding  to  that  of  Cotton  Mather.  Mr.  Fisk's  marginal  note 
is  not  a  "  blind  guidance."  The  85th  page,  to  which  he  refers, 
shows  us  that  Mr.  Higginson,  in  1665,  pointed  expressly  to  what 
was  "  propounded  and  agreed  upon  by  the  Church  of  Salem  at  their 
first  beginning,  1629,  6th  day  of  6th  month;"  and  thus  fixed  the 
date  of  what  a  few  years  before  he  had  recognized  as  the  Covenant 
of  the  Church  "  at  their  first  heginningy 

The  Church  record  book  commencing  with  1736,  as  before  shown, 
contains  the  most  indisputable  evidence  of  what  had  ever  been 
regarded  as  the  first  Covenant ; — introduced  too  in  a  manner  as  if  to 
preclude  forever  all  possible  doubt  on  the  subject.  "  We  do,"  say 
the  brethren  of  the  Church,  "  confirm,  recognize  and  renew  the  first 
covenant  made  and  entered  into  by  our  forefathers  at  their  first  set- 
tlement into  a  Church  state  in  this  place,  which  runs  in  the  following 
words."  Then  follows  at  length,  without  the  preamble  ofi  1636,  or 
the  addition  of  1660,  the  genuine  original  Covenant  of  1629. 

How  could  our  respondent  consider  "  the  witness  of  Mather"  as 
favoring  the  theory  that  this  Covenant  belongs  rather  to  1636,  than 
to  1629,  when  Mather  subjoins  to  his  copy  of  it  the  explicit  declara- 
tion just  alluded  to,  so  evidently  connecting  it  with  the  first  organiza- 
tion of  the  Church  ?  And  how  could  he  fail  to  notice  this  passage, 
and  that  which  follows  it,  in  which  Mather  most  clearly  shows,  as 
Morton  does  in  New  England's  Memorial,  that  the  manner  of  admit- 
ting members  to  the  Church  was  such  as  forbids  the  idea  of  a  written 
confession  of  faith  to  which  assent  was  required  ? 

Both  Mather  and  Morton  thus  prove  conclusively  that  no  such 
written  Confession  was  used  in  the  admission  of  Church  members, 
and  the  fact  that  no  trace  of  its  existence  is  found  in  the  records  or 
history  of  any  of  the  first  New  England  churches,  shows  that  the 
supposition  of  such  an  instrument  is  altogether  imaginary.  John 
Higginson  in  his  "Direction,"  of  1665,  referred  for  substance  to 
what  he  had  known,  to  exist,  which  was  the  first  Covenant,  and  the 
*•  half-way  covenant"  was  the  main  part  of  that  "  direction." 

That   confessions   of  faith   were   made   by  those  who  joined  the 


220 

Church,  and  that  these  were  sometimes  very  long  as  Avell  as  very 
orthodox,  nobody  doubts.  But  they  were  free — made  according  to 
each  person's  faith  and  conscience.  And,  as  says  the  Cambridge 
Platform,  "  such  charity  and  tenderness  is  to  be  used  that  the  weak- 
est Christian,  if  sincere,  may  not  be  excluded  nor  discouraged.  In 
his  philological  distinction  of  "  confession"  and  "  covenant,"  Dr.  W. 
seems  to  forget  the  freedom  which  our  early  fathers  considered  so 
essential  to  the  very  '■^  name  and  nature  of  confessions."        A.  W. 

RESPONSE  TO  FIRST  CHURCH. 

Salem  Gazette  of  3Iay  2. 

For  the  article  in  full  under  this  head,  signed  S.  M.  W., 
•we  must  refer  to  the  volume  of  the  Salem  Gazette,  for 
1854,  copying  here  the  following  unbroken  passage,  which 
is  about  one  fifth  part  of  the  whole. 

As  so  many  assertions  and  repetitions  of  assertions  have  been 
made,  I  may  be  pardoned,  I  think,  if  I  make  one  summary  reply  to 
all  the  particulars  which  I  have  not  specifically  reviewed.  It  is  this  : 
I  am  not  aware  of  a  single  historical  passage  of  our  early  writers, 
which,  in  the  smallest  degree,  militates  against  what  I  have  main- 
tained ;  and  I  have  yet  to  see  the  first  argument  in  opposition  to  my 
views,  which  I  have  not  already  met,  or  am  not  fully  prepared  to 
meet,  with  a  direct,  plain,  honest,  manly,  and  sufficient  answer. 

On  the  other  hand,  I  appeal  to  every  competent  and  candid  rea- 
der,— (of  course,  /  mean  such  only  as  Jcnoiv  a  creed  from  a  cove- 
nant,)— if  a  single  statement  of  mine,  in  my  own  words,  has  been 
disproved,  a  single  item  of  testimony  has  been  confuted,  or  one  single 
argument  has  been  fairly  met  and  logically  answered  ! 

It  is  fully  conceded  that  Morton,  Mather,  and  others,  have  explic- 
itly spoken  of  a  confession  of  faith  and  covenant,  as  used  on  the  6th 
of  Aug.  1629.  I  have  shown,  that  a  confession  is  so  fundament- 
ally and  totally  diff'erent  from  a  covenant,  both  in  matter  and  form, 
that,  according  to  universal  usage,  ii  is  impossible  that  they  could 
have  meant  a  covenant  only,  and  that  the  covenant  claimed  for  1629. 

By  the  document  of  1665,  I  have  shown  to  a  moral  certainty,  that 
there  must  have  been,  both  a  confession  and  a  covenant,  Aug.  6th, 
1629.  And  not  to  say  anything  of  Mather, — I  have  also  shown  by 
the  document  of  1680,   that  the  covenant  claimed   for    1629,  is  not 


221 

that  covenant,  but  is  the  covenant  of  1636;  and  that  there  was 
another  and  a  different  form  of  covenant,  Aug.  6,  1629.  The  witness 
of  this  document  cannot  he  denied  ;  neither  has  it  been,  nor  can  it 
be,  disproved  or  invalidated. 

Upon  these  positions,  I  plant  my  feet.  I  will  leave  all  others, 
some  of  which  are  not  unimportant.  But  until  these  can  be  over- 
thrown or  undermined,  there  may  be  a  succession  of  "  First  Church" 
numbers,  in  an  infinite  series, — and  they  will  avail  nothing,  except 
as  examples  of  how  much  can  be  said  in  opposition  to    what  is  true. 

"RESPONSE  TO  FIRST  CHURCH." 
Salem    Gazette  of  3Iay    12. 

Such  a  very  extraordinary  "  Response"  as  appeared  in  Tuesday's 
Gazette,  of  last  week,  cannot  be  passed  Avithout  some  notice.  The 
kindly  sentiment  expressed  in  the  conclusion,  is  duly  appreciated, 
and  sincerely  reciprocated ;  but  the  higher  sentiment  of  the  great 
Roman  orator  and  moralist — "  Amicus  Plato,  amicus  Socrates,  magis 
tamen  amica  Veritas" — is  imperative.  Tkuth  must  not  be  compro- 
mised. Yet  a  greater  than  Cicero  has  taught  that  one  is  not  there- 
fore to  be  deemed  an  enemy  because  he  declares  the  truth. 

What  was  there  in  the  article  responded  to,  which  could  have  pro- 
duced such  a  tissue  of  excited  and  sweeping  assertions  ?  A.  W.,  in 
recalling  attention  from  extraneous  and  irrelevant  matters,  to  "  the 
real  points  at  issue,  and  the  main  facts,"  referred,  briefly  as  he 
could,  to  the  original  evidence  of  record  and  of  history,  proving  that 
the  first  Covenant  was  truly  what  it  had  ever  been  supposed  to  be, 
and  that  no  distinct  confession  of  faith,  or  test  creed,  was  adopted 
along  with  it.  He  pointed  to  the  first  pages  of  the  ancient  Book  of 
Church  records,  "  1629  to  1736,"  and  to  those  of  the  succeeding 
Book,  commencing  with  1736, — both  presenting  the  first  covenant 
in  full, — the  former  explicitly  as  "  tliat  Church  Covenant  which  the 
Church  ivas  hound  unto  at  their  first  heginning," — and  the  latter 
declaring  it  to  be  "  the  first  covenant,"  and  that  it  "  runs  in  the 
following  words" — setting  forth  the  very  words  at  length. 

He  pointed  also  to  the  pages  of  Mather's  Magnalia,  which  he  had 
before  given  in  "one  continuous"  extract, — containing  the  original 
historical  evidence,  furnished  undoubtedly  by  Messrs.  Higginson  and 
Noyes  themselTcs, — certainly  authenticated  by  them, — which  pre- 
sents  the  same  first   covenant, — clear  of  all   renewing  preambles  or 


222 

postscripts, — together  with  the  following  explicit  declaration  : — "  By 
THIS  INSTRUMENT  Vvas  the  Covenant  of  grace  explained,  received, 
and  recognized  by  the  First  Church  in  this  Colony,"  &;c.,  together 
with  a  particular  account  of  the  various  manner  of  admitting  mem- 
bers into  the  church.  "  Some  were  admitted  by  expressing  consent 
unto  their  confession  and  covenant ;  some  after  their  first  answering 
to  questions  about  religion  propounded  unto  them  ;  some,  when  they 
had  presented  in  writing  such  things  as  might  give  satisfaction,  &c., 
and  some  orally  addressed  the  people,"  &c. ;  "  which  diversity,  "it  is 
added,  "  was  perhaps  more  heautiful  than  would  have  been  a  more 
jounctilious  uniformity. ^^ 

These  two  passages  immediately  subjoined  to  the  "  Confession 
and  Covenant,"  as  Mather  here  calls  "this  instrument,"  appear  to 
settle  completely  the  points  at  issue.  The  one,  declaring  that  "  by 
this  instrument  was  the  coTenant  of  grace  explained,"  &c.,  excludes 
the  idea  of  any  other  instrument  in  the  case,  and  connects  this  indis- 
solubly  with  the  first  organization  of  the  Church,  August  6,  1629. 
And  the  latter,  showing  the/ree  and  various  manner  of  admission  to 
church  membership,  proves  incontestably  that  there  could  have  been 
no  such  thing  as  a  written  confession  of  faith  or  creed  to  which  sub- 
scription or  assent  was  required  upon  admission  to  the  Church. 

These  passages  having  failed  to  attract  any  particular  attention, 
A.  W.  took  the  liberty  to  inquire  as  follows  :  "  How  could  our 
respondent  consider  '  the  witness  of  Mather'  as  favoring  the  theory 
that  this  Covenant  belongs  rather  to  1636,  than  to  1629,  when 
Mather  subjoins  to  his  copy  of  it,  the  explicit  declaration  just 
alluded  to,  so  evidently  connecting  it  with  the  first  organization  of 
the  Church?  And  how  could  he  have  failed  to  notice  this  passage, 
and  that  which  follows  it,  in  which  Mather  clearly  shows,  as  Morton 
does  in  New  England's  Memorial,  that  the  manner  of  admitting 
members  was  such  as  forbids  the  idea  of  any  written  confession  of 
faith  to  which  assent  was  required  ?" 

Yet  these  essentially  material  passages,  thus  again  brought  dis- 
tinctly to  the  respondent's  view,  are  not  noticed  in  the  "  Response." 
This  is  the  more  remarkable,  as  it  was  to  one  of  these  that  A.  W. 
referred  in  his  allegation  that  Cotton  Mather  called  "  this  instru- 
ment" a  "  Confession  and  covenant,"  which  the  respondent  answers 
by  commenting  on  a  different  passage  in  which  the  expression  is  not 
used,  and  by  quoting  from  "  Mather's  Sketch  of  Francis  Higginson's 


223 

life,"  a  passage  which  without  mutilation  or  addition,  would  clearly 
show  that  by  "  Confession  and  Covenant,"  as  there  used,  is  meant 
one  instrument  only.  However  variously  denominated,  it  appears 
from  Mather  and  Morton,  the  two  original  authorities,  that  but  one 
instrument  was  drawn  up  by  Francis  Higginson,  "  whereof  thirty 
copies  were  taken  for  the  thirty  persons."  And  in  this  "Sketch," 
it  is  added,  "  These  thirty  persons  did  solemnly  and  severally  profesg 
their  consent  unto  the  confession  and  covenant  then  read  unto  them.'' 
By  omitting  these  italicised  words,  and  adding  the  following, — "  i.  e, 
not  only  '  unto  the  confession,'  but  also  to  the  covenant,"  it  is  made 
to  seem,  contrary  to  the  reality,  that  there  were  ttuo  instruments. 
There  is  a  perfect  consistency  between  the  particular  account  given 
by  Cotton  Mather  of  the  organization  or  "  the  nativity  of  the  First 
Church,"  as  he  terms  it,  and  the  brief  notice  of  it  in  this  "  Sketch." 
It  should  be  remembered  that  Francis  Higginson  was  directed  to 
draw  up  a  confession  of  faith  and  covenant  in  the  language  of  Scrip- 
ture, the  acknowledged  standard  of  faith  and  practice,  and  not  ac- 
cording to  "  any  authorized  usage"  of  technical  theology.  He 
accordingly  combined  in  his  one  instrument,  the  substance  of  both 
faith  and  practice,  recognizing  the  great  undisputed  truths,  as  well  as 
duties  of  Christianity  ;  and  thus  producing,  in  the  scriptural  manner, 
what  might  well  be  called,  "  a  confession  and  covenant." 

The  omission  to  notice  the  important  passages  referred  to,  is  a 
BuiRcient  acknowledgment  of  the  facts  they  establish.  But  how 
could  the  respondent  so  confidently  assert  in  this  "  Response"  that 
he  was  "  not  aware  of  a  single  historical  passage  of  our  early  writers, 
which,  in  the  smallest  degree,  militates  against  what"  he  had  "  main- 
tained?" No  man  can,  by  mere  force  of  will,  or  boldness  of  asser- 
tion, change  an  historical  fact,  any  more  than  he  can  by  mere 
violence  of  criticism  tear  asunder  a  "  venerable  instrument"  consoli- 
dated by  the  probation  of  centuries. 

Whence  comes  such  overwhelming  assurance  ?  Entirely  from  two 
anonymous  pamphlets,  one  of  which  is  known  only  through  an  uncer- 
tain copy,  and  both  pertaining  to  ages  after  the  institution  of  the 
First  Church.  Dignified  with  the  name  of  "  documents,"  they  seem 
to  have  acquired  a  sort  of  magical  influence.  The  records  of  the 
First  Church,  showing  their  origin  and  purpose,  afford  evidence 
cirectly  the  reverse  of  that  which  has  been  so  strangely  attributed  to 
them.     That  this  may  appear  in  the  fullest  light,  it  is  thought  proper 


224 

to  extract  from  the  Church  records  all  that  relates  to  them,  and  pre- 
sent the  whole  in  one  view. 

For   these    extracts,  already  substantially  given,  see 
ante,  pp.  59,  62,  84,  85. 

These  records  of  Mr.  Higginson  speak  for  themselves.  In  the  last 
he  refers  to  the  '■'■  first  Church  Covenant  ;" — in  the  former,  to  what 
was  "  propounded  and  agreed  upon  by  the  Church  of  Salem  in  their 
first  beginning,  1629."  Can  there  be  a  doubt  that  he  refers  to  the 
same  Confession  and  Covenant  which  he  renewed  and  identified  in 
1660,  and  which  he  and  Mr.  Noyes  afterwards  certified  to  Cotton 
Mather  with  the  declaration  by  "  this  instrument  was  the  covenant 
of  grace  explained,  received  and  recognized,"  &c.,  at  "the  nativity 
of  the  First  (7/i?(rc/;  in  the  Massachusetts  Colony  ?"  Is  this  explicit 
testimony  of  record  and  history,  unquestioned  for  two  hundred  years, 
to  be  controlled  by  an  uncertain  copy  of  an  anonymous  pamphlet  ? 
What  sort  of  "  logic"  would  this  be  ?  But  even  the  quotation  from 
this  copy  shows  that  the  first  Covenant  ivith  the  "preamble"  was  pro- 
pounded &c.  in  1636,  while  by  giving  both  together  it  shows  that  all 
but  the  "  preamble"  was  the  covenant  "  which  the  Church  was 
bound  unto  at  their  first  beginning .'^ 

The  pamphlet  containing  the  "  short  writing,"  or  "  Direction"  of 
1665,  bears  evidence  on  its  face  that  the  confession  of  faith  therein 
was  "  not  to  be  used  as  an  imposition  upon  any."  What  "logic" 
could  infer  from  this  alone — against  all  evidence,  too, — that  there 
was  at  first  a  written  confession  of  faith,  or  creed,  "  used  as  an 
imposition  upon"  all  who  would  join  the  church  ?  The  covenant  in 
this  "Direction,"  it  is  said,  "is  no  more  the  same  as  that  of  1629,  than 
Washington's  Farewell  address  is  the  same  as  the  Declaration  of 
American  Independence."  No  tivo  things  are  the  same.  Mr.  Hig- 
ginson says  "  same  for  substance ;"  which  implies  difference  in 
phraseology,  and  makes  manifest  hia  reference  to  the  first  covenant, — 
the  only  instrument  ever  recognized  or  alluded  to  by  him  as  such,  or 
as  the  "first  propounded." 

A  few  words  must  be  added  in  conclusion,  occasioned  by  queries 
in  the  "  Response,"  Avhich  suggest  so  strongly  the  great  principle 
that  gives  to  this  discussion  all  its  interest  and  value, — the  protestant 
principle  of  the  sufficiency  of  the  scriptures  and  the  right  of  private 
judgment,   on  which   was   founded  the    First  Church   in    Salem,  and 


indeed  all  the  first  churches  in  New  England,  for  in  none  of  them 
was  there  a  written  confession  of  faith  imposed,  or  any  "  human 
test"  of  religious  opinion,  as  President  Stiles  calls  it.  This  learned 
and  truly  liberal  divine  well  observes  that  we  should  rfemember 
"  that  liberty  of  thinking  and  choosing  our  religion,  liberty  of  con' 
science,  was  the  great  errand  of  our  pious  forefathers  into  America." 
And  we,  their  descendants,  should  never  forget  how  gloriously  the 
primitive  fathers  of  Salem  fulfilled  their  missidn.  It  cannof  but  be 
of  the  highest  importance  that  the  true  constitution  of  our  early 
churches  should  be  clearly  understood  and  constantly  held  up  as  a 
model  for  the  time  to  come.  What  could  aft"ord  better  hope  or  means 
of  healing  the  painful  divisions  among  Christians,  caused  by  "human 
tests"  in  religion,  which  have  been  so  deeply  deplored  by  the  Avisest 
and  best  of  men,  from  the  days  of  the  great  Apostle  down  to  the 
late  Dr.  Arnold,  the  brightest  recent  ornament  of  the  English' 
Church  ? 

Dr.  Arnold  never  ceased  to  lament  the  great  error  of  his  Church  in 
establishing  sectarian  articles  of  faith,  and  he  earnestly  sought  a  re- 
form in  this  respect.  "  Difi'erences  of  opinion,"  he  observes,  "  will 
exist,  but  it  is  our  fault  that  they  should  have  been  regarded  as  equiv- 
alent to  difi'erences  of  principle,  and  made  a  reason  for  separation 
and  hostility."  "Since  disunion,"  he  again  says,  "is  something  so 
contrary  to  the  spirit  of  Christianity,  and  difi'erence  of  opinion  so 
inevitable  to  human  nature,  might  it  not  be  possible  to  escape  the' 
former  without  the  folly  of  attempting  to  get  rid  of  the  latter?" — 
Again,  "  I  groan  over  the  divisions  of  the  Church,  of  all  our  evils  I 
think  the  greatest, — Christ's  Church,  I  mean, — that  men  should  call 
themselves  all  sorts  of  various  appellations,  forgetting  that  only  glo- 
rious name  of  Chkistian,  which  is  common  to  all,  and  a  true  bond 
of  union.  1  begin  now  to  think  that  things  must  be  worse  before 
they  are  better,  and  that  nothing  but  some  great  pressure  from  with- 
out will  make  Christians  cast  away  their  idols  of  Sectarianism  ;  the' 
worst  and  most  mischievous  by  which  Christ's  Church  has  ever  been 
plagued."  A.  W. 

For  the  entire  article  under  tlie  following  date,  signed^ 
S.  M.  W.,  we  refer  to  the  Salem  Gazette,  for  1854,  copy- 
ing here  the  introductory  sentences,  together  with  sev&ral 
29 


22G  • 

connected  passages,  which  appear  most  nearly  to  relate 
to  the  subject. 

Salem  Gazette  of  May  16. 
"  The  violence  of  some  men's  tempers  makes  tliem  raise  debates, 
when  they   do  not  justly  offer   themselves,  and  like  mill  stones  grind 
one  another,  Avhen  they  want  other  grist." 

I  fully  concur  in  this  shrewd  and  quaint  reflection  of  the  same 
New  England  historian  who  said  that  "  a  copy"  of  the  confession  of 
faith  and  the  covenant  of  the  First  Church,  6th  of  Aug.,  1629,  was 
"retained"  at  his  time  of  writing,  "by  some  that  succeed  in  the 
same  church  ;"  and  which,  I  am  not  without  expectation,  will  yet 
come  forth,  as  did  the  document  of  1665.  However  this  last  may 
be,  I  am  very  sure  that. there  is  too  much  of  such  "grinding  "  as  he 
speaks  of ;  and,  for  myself,  I  have  neither  "temper"  nor  time  for 
such  childishness  or  unprofitableness.  Besides,  Sirius  will  soon 
make  his  appearance,  even  in  "  the  cool  of  the  day."    *     *     *     * 

I  now  very  respectfully  repeat  and  reaffirm  that  there  is  not  one 
word  in  all  that  has  been  quoted  from  Cotton  Mather,  which  conflicts 
in  the  least  with  the  positive  statement  of  the  document  of  Mr.  Hig- 
ginson  and  the  First  Church  in  1680,  viz  :  that  the  covenant  as  given 
by  Mather,  was  the  covenant  propounded  and  agreed  upon  in  1636. 
I  also  reaffirm  every  word  of  my  last  article,  and  of  all  that  I  have 
said,  from  the  first  sentence  of  my  Lecture,  Feb.  16.  More  particu- 
larly, I  reaffirm,  with  "  overwhelming  assurance,"  as  A.  W.  calls  it, 
that  I  am  not  aware  of  a  single  historical  passage  of  our  early  wri- 
ters, which,  in  the  smallest  degree,  militates  against  what  I  have 
maintained. 

Moreover,  I  say  explicitly  and  most  positiveh%  that  not  "  a  single 
sentence  of  mine,  l^  in  my  oivn  words,  has  been  disproved,  nor  a 
single  item  of  testimony  confuted,  nor  a  single  argument  fairly  met 
and  logically  answered."  And  both  unmoved  and  immovable  are  all 
those  positions  upon  which,  as  I  said,  I  plant  my  feet. 

I  appeal  to  those  undeniably  authentic  and  genuine  documents  of 
1665  and  1680,  as  in  themselves  alone  a  perfect  demonstration  of  all 
that  I  have  undertaken  to  prove.  *•!?**  # 

Salem  Gazette  of  3Iay  19. 
"THE  VIOLENCE  OF  SOME  MENS  TEMPERS,"  &c. 
What  a  renewed  exhibition  (in  last  Gazette,)  of  bold  and  sweep- 


227 

ing  assertions  !  But  a  repetition  of  bare  assertions,  with  whatever 
increased  energy  of  emphasis,  creates  no  necessity  for  repeating  their 
refutation. 

S.  M.  W.  is  once  more  respectfully  reminded  of  those  "essentially 
material  passages," — being  conclusive  of  the  whole  question, — sub- 
joined by  Dr.  Mather,  with  the  sanction  of  Rev.  Messrs  Higginson 
and  Noyes,  to  his  full  and  pure  copy  of  the  original  covenant,  viz.: — 

1.  "By  this  instrument  Avas  the  covenant  of  grace  ex- 
plained," &c.  &c.,  at  "  the  nativitij  of  the  First  Church,"  &c. 

3.  As  to  the  circumstances  of  admission  into  this  Church,"  «fcc., 
showing  the  various  and  free  confessions  upon  which  members  were 
admitted  ; — a  "  diversity — more  heautiful  than  Avould  have  been  a 
more  punctilious  uniformity,'^  and  in  perfect  accordance  with  the 
apostolic  doctrine — "  With  the  heart  man  believeth  unto  righteous- 
ness, and  with  the  mouth  confession  is  made  unto  salvation." 

A.  W.  has  made  no  "  assaults  "  in  this  discussion,  but  has  been 
\rholly  on  the  defensive.  When  an  important  historical  truth  was 
assailed,  he  undertook  its  defence,  and  has  pursued  it  without  a 
thought  of  its  being  a  personal  matter.  He  will  enter  into  no  dis- 
pute with  his  learned  respondent  as  to  precedency  in  point  of  "  tem- 
per," "courtesy,"  or  "logic."  Let  the  truth  of  history  stand  up- 
right, and  he  is  satisfied.  A.  W. 

Of  the  lengthy  article  under  the  following  date,  signed 
S.  M.  W.,  we  copy  a  connected  portion,  near  the  begin- 
ning, being  about  one  seventh  part  of  it,  and  for  the  whole 
must  refer,  as  before,  to  the  original  publication.  This  is 
the  less  to  be  regretted,  as  the  volume  of  the  Gazette,  con- 
taining the  various  articles,  can  so  readily  be  found  at 
Plummer  Hall,  accessible  to  all  who  may  wish  to  consult 
it. 

Salem  Gazette  of  3Iay  26. 
"ESSENTIALLY  MATERIAL   PASSAGES." 
As  I  have  before  stated,  there  is  much  depending  upon   the  mean- 
ing of  terms,  in  the  present  issues.     I  will,  therefore,  repeat  that  the 
terms   "  confession "  and   "Covenant"    Kre  never  synonymous,  never 
equivalent,  and  never  interchangeable.     If   not   expressly  modified, 


228 

they  no  more  denote  one  and  the  same  thlnf;^,  or  "instrument,"  than 
prayer  and  sermon,  or  invocation  and  benediction,  in  our  public  wor, 
ship.  I  challenge  a  disproof,  e.  g.  of  the  following  definitions  by 
Webster. 

"A  confession,  or  confession  of  faitJi,^'  is  "a  formulary  in  Avhicli 
the  articles  of  faith  are  comprised ;  a  creed  to  be  assented  to  or 
signed,  as  a  preliminary  to  admission  into  a  church."  A  "covenant, 
• — i)i  church  affairs,  is  a  solemn  agreement  between  the  members  of 
a  church,  that  they  will  walk  together  according  to  the  precepts  of 
the  gospel,  in  brotherly  affection."  No  exception  is  indicated.  Can 
any  be  produced  ?  Are  there  not  many,  who  detest  and  denounce 
Confessions,  or  creeds,   while  they  do  not  at  all  object  to  a  covenant  ? 

In  matter  and  form,  as  thus  defined,  Confessions  and  Covenants 
must  have  been  as  familiar  as  the  alphabet,  to  the  Higginsons  and 
the  primitive  members  of  the  First  Church  ;  and  equally  so  to  the 
early  historians  of  New  England,  Morton,  Mather,  &c.  The  same 
must  be  true  of  *'  sitbstance,"  which,  as  Webster  says, — is  "the  es- 
sential part  ;  the  main  or  material  part.  In  this  epitome  we  hare  the 
substance  of  the  whole  book."  One  of  the  N.  E.  fathers  said  : — 
"  Substance  for  matter,  yea,  words,  for  the  most  part."  Thus  under- 
standing the  terms,  "Confession,'^  "covenant,"  and  "substance," 
I  have  discussed  this  "  First  Church"  subject.  And  I  claim  th*t 
they  are  '•'conclusive  of  the  vjhple  q.uestion"  in  my  favor.     *     *     * 

Salem  Gazette  of  June  2. 

"Those  'essentially  material  passages,'  being  conclusive 
of  the  whole  question,  subjoined  by  Dr.  Mather,  with  the  sanction  of 
Jiev.  Messrs.  Higginson  and  Noyes,  to  his  full  and  pure  copy  of  the 
original  covenant.''^ 

Had  S.  M.  W.,  (in  last  Friday's  Gazette,)  presented  these  passa- 
ges in  their  just  light — so  that  they  might  be  clearly  seen  and  under- 
stood, nothing  more  would  have  been  called  for.  But  he  has  seen  fit 
to  encumber  them  with  a  mass  of  n:iatters  and  glosses,  tending  to  ob- 
scure their  real  meaning,  as  if  they  could  not  be  trusted  alone  to 
speak  for  themselves.  A.  W.  is  therefore  constrained  to  make  a  few 
additional  remarks  in  answer  to  the  interrogatory  proposed — "What 
proof  appears  that  there  was  no  confession  distinct  from  the  covenant 
of  1629,  to  be  used  as  I  have  said,  or  that  Mather  considered  the 
covenant,  copied  by  him,  to  be  the  original,  unaltered  covenant  of 
1629?" 


229 

"  Let  the  reader  keep  in  mind,"  that  the  definitions  given  by  Web- 
ster, of  "Confession,"  &c.,  were  made  after  creed  making  came  into 
fashion,  and  do  not  express  the  meaning  which  was  "familiar  to  the 
Higginsons  and  the  primitive  members  of  the  First  Church,"  but 
that  these  worthies  held  that  freedom  was  essential  to  the  very  7iame 
and  nature  of  confessions," — and  that  "whatever  is  of  force  or  con- 
straint"  therein,  "  turns  them  from  being  confessions  of  faith  into 
exactions  and  impositions  of  faith,''  and  that  in  the  use  of  the 
words,  "  Confession  and  Covenant,"  they  have  clearly  signified  the 
meaning  which  they  attached  to  them.  The  instrument,  drawn  up 
by  Mr.  Higginson,  was  required  to  be  in  scriptural  language,  and  it 
blended  together  faith  and  practice,  in  like  manner  as  the  Scriptures 
do, — Christ's  Sermon  on  the  Mount,  for  instance, — uniting  the  essen- 
tial Christian  faith  common  to  all  believers  with  the  practical  duties 
to  which  all  are  alike  bound.  It  was  therefore  well  called  by  them 
"a  confession  of  faith  and  covenant," — though  it  left  each  indiyidual 
member  of  the  Church,  or  candidate  for  membership,  to  make  con- 
fession of  his  own  particular  faith,  freely  and  fully,  according  to  his 
own  conscience. 

"Let  it  also  be  kept  in  mind,"  that  the  two  anonymous  pamphlets, 
called  "  documents,"  to  which  so  much  importance  is  attached,  are 
not  in  themselves  evidence,  but  depend  wholly  on  the  records  show- 
ing their  origin  and  purpose,  and  that  these  records  afford  evidence 
directly  the  reverse  of  that  for  which  the  so  called  "documents" 
have  been  adduced.  If  "  John  Higginson  and  Mr.  Noyes  furnished 
Mather  with  these  "documents,"  he  does  not  appear  to  haTO  found 
in  them  what  is  now  thought  to  be  discovered  there,  nor  to  have  paid 
any  regard  to  them  in  his  account  of  "  the  nativity  of  the  First 
Church." 

Now  let  us  look  at  this  account,  (which  need  not  again  be  recited) 
bearing  in  mind  that  John  Higginson,  who  so  expressly  sanctioned 
it,  having  been  a  member  of  the  Church  at  the  beginning,  and  long 
conversant  with  deacon  Home,  who  was  deacon  from  1629  to  1684, 
must  have  perfectly  well  understood  what  was  the  first  covenant  of 
his  Church.  The  most  ancient  record  of  this  Covenant  being  coup- 
led with  the  preamble  to  its  renewal,  seven  years  after  its  adoption, 
Mather,  of  course,  gives  it  as  "  then  expressed  and  enforced." — not 
"enlarged."  But  it  is  the /j-si  covenant  purehj  thdit  he  gives,  with- 
out a  word  of  what  was  prefixed  in  1636, — or  of  what  was  addetj 


m 


230 

upon  its  renewal  in  1660,  or  of  what  was  adopted  when  it  was  re- 
newed in  1680, — nothing  but  the  true  original  covenant  of  1629, — ■ 
the  very  same  as  afterwards  confirmed  anew,  on  the  re-organization 
of  the  Church,  in  1736,  and  set  forth  in  the  identical  "words"  of 
*'the  first  covenant  made  and  entered  into  by  our  forefathers  at  their 
settlement  into  a  church  state  in  this  place." 

This  would  seem  sufficient  to  settle  the  fact  of  its  being  truly  the 
first  covenant — as  heretofore  universally  received.  But  Mather's  ex- 
plicit declaration,  subjoined  to  it, — "By  this  instrument  was  the 
covenant  of  grace  explained,  &c.  by  the  First  Church  in  this  Colony, 
and  applied  unto  the  evangelical  designs  of  a  Church  estate,"  &c., 
would  remove  all  doubt  on  the  subject,  if  any  could  possibly  exist. 
When,  but  in  1629, — at  "the  nativitt/  of  the  First  Church," — could 
■"this  instrument"  have  had  its  operation?  And  how  could  Mather 
have  more  decidedly  manifested  that  he  considered  it  "  to  be  the 
original,  unaltered  covenant  of  1629?  How,  too,  could  he  have 
more  strongly  implied  that  no  other  instrument  was  used  in  the  case  ? 

That  no  written  form  of  confession,  distinct  from  "  this  instru- 
ment," was  adopted,  is  demonstrable  from  his  account,  in  the  next 
subjoined  passage,  of  the  various  manner  of  admission  into  the 
church.  Each  candidate  for  church  membership  made  confession  of 
his  own  faith  in  his  own  loay,  not  of  ethers'  faith  in  a  way  prescribed 
to  him  :   a  most  essential  distinction. 

Morton,  it  should  be  remembered,  in  New  England's  Memorial, 
the  other  original  historical  authority,  entirely  agrees  with  Mather 
in  showing  that  but  one  instrument  was  used  in  constituting  the 
Church,  and  that  no  test  confession  of  faith  could  have  been  adopted. 
"  It  was  desired  of  Mr.  Higginson,"  he  says,  "  to  draw  up  a  confes- 
sion of  faith  and  covenant  in  Scripture  language  ;  which  being  done 
WAS  agreed  upon."  Again, — "  The  confession  of  faith  and  cove- 
nant, forementioned,  was  acknowledged,"  &c.  "And  for  the  cir- 
cumstantial manner  of  joining  to  the  Church,  it  was  ordered  accord- 
ing to  the  wisdom  and  faithfulness  of  the  elders,  together  with  the 
liberty  and  ability  of  any  person.  Hence  it  was  that  some  were  ad- 
mitted by  expressing  their  consent  to  that  written  confession  of 
faith  and  covenant ;  others  did  answer  to  questions  about  the  princi- 
ples of  religion  that  were  propounded  to  them  ;  some  did  present 
their  confession  in  writing,  which  was  read  for  them  ;  and  some,  that 
were  able  and  willing,  did  make  their  confession  in  their  own  words 
and  way." 


231 

Witt  such  positive  facts  established,  is  it  competent  for  any  man 
to  imagine  a  form  of  confession  inconsistent  with  them,  and  then  to 
require  proof  of  the  negative  f  These  established  facts  are  in  accor- 
dance with  the  Cambridge  Platform,  of  1648,  with  the  constitution 
of  all  the  first  Churches  in  New  England,  and  resulted  necessarily 
from  the  arowed  principles  of  our  forefathers  in  the  formation  of 
their  churches.  Mather  begins  his  account  of  the  First  Church  by 
stating  the  general  principle,  in  which  all  were  agreed,  to  be  : — 
"  That  the  reformation  of  the  Church  was  to  be  endeavored  accord- 
ing to  the  written  word  of  God."  In  John  Higginson's  Election  ser- 
mon, 1663,  which  has  been  referred  to,  the  great  cause  is  represented 
to  be  :  1.  Reformation  of  religion  according  to  God's  word.  2. 
Progress  in  that  reformation.  The  fathers  of  Massachusetts,- 
orthodox  as  they  were,  sought  not  to  perpetuate  their  peculiar 
views  by  embedding  them  in  a  test  creed,  and  fastening  that  upoa 
the  constitution  of  their  churches.  This,  as  before  observed,  is  the- 
important  fact  which  gives  interest  to  the  present  inquiry.  It  is 
comparatively  immaterial,  except  so  far  as  historical  truth  is  con- 
cerned, whether  our  primitive  fathers  had  a  longer  or  shorter  cove- 
nant, or  no  written  covenant  at  all ;  and  it  is  of  little  consequence 
whether  they  were  more  or  less  strict  in  the  examination  and  admis- 
sion of  candidates  for  church  membership,  provided  they  had  no  test 
forms  to  shackle  conscience,  but  left  their  posterity  in  the  church  the 
same  liberty  to  adopt  new  opinions,  that  they  themselves  enjoyed  in 
forming  their  own.  The  glorious  fact  that  our  first  New  England 
Churches  were  founded  upon  the  broad  platform  of  Christianity^ 
ought  to  be  known  and  never  forgotten,  for  the  example  must  have 
its  influence,  and  may  serve  to  bring  to  an  end  those  bitter  sectarian 
divisions,  over  which  the  Baxters  and  the  Arnolds  of  the  Christian 
Church  have  so  deeply  mourned.  A.  W. 

We    give   the   introductory   and    closing   passages   of 
this  last  article,  by  S.  M.  W.,  as  sufficiently  indicating  that 
no  reply  to  it  was  expected  or  required, 
"CREED    MAKING." 
Salem  Gazette   of  June  6. 
I  had  my  reasons  for  quoting  those  "definitions."     In  my  youthful 
days,  I  was  once  sitting  in  an  Athenaeum,    where  two  older  sons  of 


my  Alma  Mater  were  quietly  reading.  The  silence  Avas  broken  by 
this  inquiry, — "  Can  you  tell  me  the  difference  between  sanctification 
and  justification  f'  From  the  answer  and  the  colloquy  which  ensued, 
I  was  not  a  little  amused  to  find,  that  neither  of  the  two  had  any 
more  knowledge  of  the  meaning  of  the  terms,  than  of  abracadabra ; 
or  of  the  Indian  word  of  thirty-five  or  more  letters,  which,  if  I  do 
not  greatly  err,  was,  at  Nonantum,  the  word  for  one  of  five  letters 
only  in  our  English  Bible.  At  a  little  later  day,  I  heard  in  another 
place,  from  a  liberally  educated  man,  that,  after  a  recent  search  in 
the  Magnalia,  &c.,  bethought,  that  "  a  covenant  is  the  constitution 
and  the  confession  is  the  legislation  of  the  Church.      *     *'     *     *     *"* 

Webster's  "  definitions  "  may  not  have  been  "  made,"  until  "  after 
creed  making  came  into  fashion  ;"  but  they  somehow  happen,  retro- 
spectively and  marvellously,  to  agree  to  an  iota  with  those  New  Eng- 
land confessions  and  covenants,  as  well  as  with  the  confession  and 
covenant,  Avhich,  according  to  Mr.  Higginson,  Avere  the  same  for  sub- 
etance  as  those  of  the  First  Church,  Cth  of  Aug.,  1629. 

If,  however,  A.  W.  really  thinks  that  "  covenant "  and  "  confes- 
sion," as  defined  by  Webster,  and  as  commonly  understood  among 
tis,  have  a  difi'erent  "meaning,"  from  that  which  "was  familiar  to 
the  Higginsons  and  the  primitive  members  of  the  First  Church,  I 
shall  not  further  contend  Avith  him.  And  as  the  rest  of  his  article  on 
Friday  last,  was  answered  by  me,  some  weeks  since,  I  will  not,  at 
present,  say  anything  more.  S.  M.  W. 

The  Christian  Examiner,  for  July,  1854,  under  the  head 
of  "Tveligious  Intelligence,"  contains  a  notice  of  the  pre- 
ceding Discussion,  and  we  introduce  a  portion  of  it  here, 
as  a  fitting  appendix. 

CONFESSION   AND    COVENANT    OF    THE    FIKST    CHURCH    IN    SALEM. 

A  discussion  has  recently  been  pursued  in  the  columns  of  the  "  Sa- 
lem Gazette,"  in  reference  to  a  very  interesting  point  in  the  ecclesi- 
astical polity  of  the  Fathers  of  New  England.  It  was  introduced  by 
a  lecture  before  the  Essex  Institute,  in  Salem,  delivered  by  the  Rev. 
Dr.  Worcester,  Pastor  of  the  Tabernacle  Church  in  that  city.  A 
brief  report  of  the  lecture  appeared  in  the  Gazette  of  March  7.  Dr. 
Worcester  impugned  the  truth  of  a  statement  which  has  passed  un- 
questioned for  a  long  time,    concerning  the  primitive  practice  of  the 


233 

First  Church  in  Salem^  and  of  others  in  this  Colony,  and  affirmed 
that  that  Church,  from  the  beginning,  required  of  all  whom  it  re- 
ceived to  its  communion  the  acceptance  of  a  WTitten  creed,  embody- 
ing the  views  of  Augustine  and  Calvin  ;  and  that  this  creed,  as  well 
as  the  covenant  into  which  church  members  entered  with  each  other, 
■was  a  distinct  and  unalterable  standard  of  religious  fellowship,  in- 
tended to  be  of  binding  force  upon  the  founders  of  the  Church  and 
upon  their  successors. 

.  .  .  .D.  A.  White,.  .  .  .a  member  of  the  First  Church,  denied  the 
historical  truth  and  the  documentary  authority  of  what  was  affirmed 
by  Dr.  Worcester,  and  asserted  that  neither  the  Salem  Church  nor 
the  other  primitiTe  churches  of  the  Colony  imposed  upon  their  mem- 
bers a  set  formula  of  doctrines  embodied  in  a  written  creed  of  human 
construction.         *         *         *         *         *         *         *         *         * 

The  point  in  debate  is  simply  this, — whether  those  suffering  wit- 
nesses and  those  bold  assertors  of  the  sufficiency  of  the  Bible,  and  of 
the  right  of  private  judgment,  under  a  responsibility  to  God  alone, 
undertook  to  shape  and  fashion  out  a  Calvinistic  formula  of  their 
own  devising,  to  be  written  in  their  records  and  accepted  word  by 
word,  as  a  positive  test  of  fitness  for  church  membership.  Dr.  Wor- 
cester asserts,  and  Judge  White  denies,  this  statement.  In  our  opin- 
ion, the  weight  of  argument  and  evidence  is  with  the  latter.  We 
gather  three  prominent  and  distinct  facts  to  sustain  this  position  : — 

1.  No  such  creed  as  is  alleged  is  to  be  found  on  the  records  of 
the  First  Church,  nor  is  its  use  or  existence  even  recognized. 

2.  Cotton  Mather  and  Secretary  Morton,  who  had  the  best  means 
of  information  on  the  subject,  give  a  very  particular  account  of  the 
formation  and  some  of  the  subsequent  history  of  the  church,  and  in- 
form us  that  when  a  candidate  entered  into  covenant  with  the  church, 
he  was  at  liberty  to  make  his  own  statement  as  to  religious  convic- 
tions and  experience, — that  he  was  sometimes  questioned,  that  he 
sometimes  read  from  a  written  paper,  and  sometimes  gave  an  oral 
account  of  the  matter,  according  to  his  pleasure ;  both  writers  speak 
distinctly  of  the  delight  which  was  derived  from  this  liberty  and  va- 
riety of  utterance. 

3.  What  is  called  the  Confession  and  Covenant  of  the  First 
Church,  is  on  record ;  an  admirable  composition,  partaking  of  the 
nature  both  of  a  formula  of  faith  and  of  a  bond  of  brotherly  fellow- 
ship in  the   Gospel.     This  was  drawn  up  by  the  pastor,   by  the  re- 

30 


234 

quest  of  the  church,  under  the  express  condition  that  it  should  be  in 
the  language  of  Scripture, — a  condition  which  could  not  have  been 
complied  with  in  the  construction  of  a  Calvinistic  formula. 

The  conclusion,  to  our  minds,  is  obvious  and  irresistible.  The 
founders  of  the  Salem  Church  were  thorough  Calvinists.  *  *  * 
Yet  while  the  fathers  of  our  Colony  held  Calvinistic  opinions,  it  is 
very  evident  to  the  reader  of  what  they  have  left  us  from  their  own 
pens,  that  they  did  not  lay  the  stress  of  Christian  discipleship  and  of 
the  conditions  of  church  membership  on  a  formula  of  Calvinistic 
doctrine.  ****** 

It  plainly  appears  that  in  the  church  at  Salem  there  was  no  writ- 
ten creed  or  Calvinistic  formula  imposed  upon  the  members.  The 
pastor,  teacher,  or  elders  satisfied  themselves  as  to  the  faith  of  can- 
didates for  communion  by  a  private  examination,  and  when  they 
came  before  the  church  to  accept  the  confession  and  the  covenant, 
they  made  such  a  statement  of  their  views  and  experience  as  they 
pleased,  either  orally  or  by  reading.  If  in  the  private  examination 
or  in  the  answers  to  questions  put  to  them  before  the  church  it  had 
been  made  to  appear  that  they  were  heretical,  they  would,  of  course, 
have  been  rejected.  But  no  set  Calvinistic  formula  was  administered 
to  each  and  all.  They  expected  more  light  to  break  from  the  word 
of  God,  and  they  left  the  doors  and  windows  open  to  receive  it. 
We  have  had  to  straighten  many  of  their  crooked  and  narrow  streets 
in  these  regions,  nor  should  we  probably  have  been  withheld  from 
doing  so  if  they  had  put  prohibitions  on  record  against  it.  In  mat- 
ters which  concern  our  own  freedom  of  soul,  and  our  accountability 
to  God,  we  are  glad  to  know  that  we  can  follow  with  reverence  the 
principles  of  our  fathers,  even  while  we  utterly  reject  some  of  their 
opinions. 


THIRD    DISCUSSIOlSr. 

This  third  discussion,  so  •  immediately  succeeding  that 
which  we  have  just  reviewed,  was  as  unwelcome  as  it  was 
unexpected  ;  but  it  appeared  to  he  imperatively  demand- 
ed. 

In  1855,  was  published  at  Boston,  by  the  Congrega- 
tional Board  of  Publication, "  The  Ecclesiastical  History  of 
New  England,  &c.,  by  Joseph  B.  Felt,  Vol.  1." 

It  was  with  high  expectations  that  we  opened  this  vol- 
ume and  read  from  its  first  page  the  "Report  of  a  commit- 
tee on  the  character  of  this  work,"  containing  among  oth- 
er lofty  encomiums,  the  following  attestations : 

Having  been  appointed  by  the  Congregational  Library  Associa- 
tion, to  examine  this  first  volume  of  Mr.  Felt's  Ecclesiastical  His- 
tory of  New  England,  we  take  pleasure  in  certifying  that,  in  our 
judgment,  it  everywhere  discloses  a  thoroughness  of  research  and  an 
accuracy  of  statement,  in  regard  to  matters  of  fact,  which  the  early 
history  of  New  England  has  never  before  had,  and  will  never  again 
need. 

The  gathering  of  the  first  churches  in  New  England,  and  the 
settlement  of  their  pastors,  are  given  in  minute,  but  not  unnecessary 
detail.  From  these  circumstantial  sketches  the  attentive  reader  will 
better  learn  the  genius  of  our  ecclesiastical  polity  than  from  any 
platform  or  learned  treatise  that  has  been  subsequently  put  forth. 
This  attempt  to  lay  bare  the  first  foot-prints  of  New  England  Con- 
gregationalism, will  win  for  the  author  the  thanks  of  many  earnest 
minds  long  exercised  with  care,  to  regain  "  the  old  paths,"  and 
*'  walk  therein." 

Here  then  we  confidently  hopsd  to  find  that  full  justice 


236 

was  done  to  the  founders  of  Salem  and  the  First  Church. 
We  knew  that  Mr.  Felt  appreciated  the  supreme  regard 
which  they  manifested  to  the  Bible  in  "  the  establishment  of 
their  Church,"  as  indicated  by  our  quotation  (p.  192)  from 
the  first  edition  of  his  Annals  of  Salem ;  and  we  also 
knew  that  he  had  identified  the  true  original  covenant  by 
specifying  the  remarkable  article  contained  in  it  against 
*'' being  stumbling-blocks  in  the  way  of  the  Indians."* — 
And  how  could  he  better  teach  "  the  genius  of  our  eccle- 
siastical polity,"  or  more  truly  "lay  bare  the  first  foot- 
prints of  New  England  Congregationalism/'  than  by  com- 
pletely and  faithfully  setting  forth  the  principles  and  the 
proceedings  of  the  First  Church  in  Salem, — the  first  con- 
stituted in  America, — and  the  most  deliberately  formed 
Congregational  church  that  had  ever  been  gathered.  Let 
us  now  see  how  these  high  expectations  were  met. 

This  volume  consists  of  about  660  pages,  extending  to 
the  year  1647.  The  author,  having  quoted,  under  the 
date  of  July  20,  1029,  the  Letter  of  Charles  Gott,  (for 
which  see  ante,  p.  1,)  proceeds  at  p.  115,  under  the  date 
of  August  6,  as  follows : 

The  ordination  mentioned  in  Gott's  letter  takes  place.  The 
church  platform  of  rule,  covenant,!  and  articles  of  faith,  being  Cal- 
vinistic,  and  dravrn  up  by  Mr,  Higginson,  are  accepted,  by  thirty 
members.  These  had  been  individually  supplied  with  a  copy  of  the 
covenant,  which  is  read  publicly,  and  receives  their  consent.  With 
regard  to  the  doctrines  now  professed,  Chalmers  says,  they  "  formed 
the  seed  plot  of  the  independent  churches  of  New  England."  To 
the  numbers  received,  many  of  good  report  are  speedily  added.  The 
covenant  and  confession  of  faith  here  spoken  of  were  evidently  not 
contained  together  in  one  document,  but  were  separately  and  individ- 
ually acknowledged.  A  pamphlet  printed  about  1660,  which  com- 
prises both  of  them  "for  substance,"  as  distinct  articles,  proves  that 
tb3  first  independent  church  of  Salem,  at  their  outset,  had  articles  of 

*  Annals  of  Salem,  28. 


237 

faith.  Governor  Bradford  is  a  delegate  from  Plymouth  Church,  but, 
detained  by  adverse  winds,  he  arrives  during  the  services,  and  prof- 
fers the  right  hand  of  fellowship.  This  he  does,  though,  as  Hubbard 
remarks,  Higginson's  principles  'were  a  little  discrepant  from  theirs 
of  Plymouth.'  Among  the  attendants  on  this  occasion,  was  Edward 
Gibbons,  who  had  resided  at  Mount  Wallaston.  The  services  seri- 
ously affect  him.  He  was  subsequently  a  prominent  and  useful  in- 
habitant of  Boston. 

By  the  account  of  Gott,  it  seems  as  though  the  ministers  were  or- 
dained the  20th  of  July,  and  a  similar  ordinance  performed  for  rul- 
ing elders,  of  whom  was  Henry  Haughton  and  the  deacons,  in 
August.  Still  there  is  an  evident  propriety  in  believing  that  a  like 
service  took  place  with  regard  to  the  clergymen  on  the  latter  date. 
The  chief  objection  which  arises  Avith  this  view,  is  that  a  two  fold 
consecration  appears  unnecessary.  Morton's  Memorial  observes  oa 
this  subject, — '  After  the  sermons  and  prayers  of  the  two  ministers, 
in  the  end  of  the  day,  the  confession  of  faith  and  covenant  being 
solemnly  read,  the  forenamed  persons  (members  of  the  church)  did 
solemnly  profess  their  consent  thereunto,  and  then  proceeded  to  the 
ordination  of  Mr.  Skelton,  pastor,  and  Mr.  Higginson,  teacher.' 
This  refers  to  the  last  date.  Hubbard  confirms  the  same  position. 
Prince  offers  an  explanation :  '  As  Mr.  Skelton  and  Higginson  had 
been  ministers  ordained  by  bishops  in  the  Church  of  England,  this 
ordination  was  only  to  the  care  of  his  particular  flock,  founded  on 
their  free  election.  But  as  there  seems  to  be  a  repeated  imposition 
of  hands,  the  former,  on  July  29,  may  only  signify  their  previous 
separation  for  their  solemn  charge,  and  this  latter,  of  August  6,  their 
actual  investiture  therein.'  Thus  the  question  is  completely  decided, 
what  the  leading  men  in  Massachusetts  mean  to  have  as  the  mode  of 
their  ecclesiastical  polity. 

The  following  is  the  author's  note  on  the  word  cotc- 
nant,  referred  to  on  the  preceding  page  : 

f  This  covenant  differs  from  the  second,  formed  1636,  which  has 
long  been  supposed  to  be  the  first,  and  from  the  hand  of  Higginson, 
when  it  was  probably  drawn  up  by  Peters,  at  the  later  date. 

This  note  renders  it  proper  that,  to  complete  the  au- 
thor's view  of  the  constitution  of  the  First  Church,  we 
should  give  his  account  of  the  renewal  of  the  covenant  in 


238 

1636,  which  is  introduced  under  this  year,  at  p.  267,  as 
follows : 

December  21,  Hugh  Peters  becomes  tlie  pastor  of  Salem  Church. 
They  renew  their  covenant,*  somewhat  altered  from  the  first.  It  ev- 
idently had  reference  to  events  of  the  time.  Gne  passage  of  it  is,— r 
•Resolving  to  reject  all  contrary  v/ays,  canons  and  constitutions  of 
men  in  hie  v/orship.'  This  evidently  bears  on  the  experience  of  the 
dissenters  in  England,  who  had  refused  compliance  with  Episcopal 
requisitions.  Another, — '  We  will  not  in  the  congregation  be  forward 
either  to  show  our  own  gifts  or  parts  in  speaking  or  scrupling.'  It 
was  comcnon  in  our  ancient  congregations  for  persons  to  rise  after  the 
sermon,  and  express  approbation  or  the  contrary  to  its  different  parts. 
A  further  passage, — '  No  way  slighting  our  sister  churches,  but  using 
their  counsel  as  need  shall  be  ;  not  laying  a  stumbling-block  before 
any,  no,  not  the  Indians,  whose  good  we  desire  to  promote.'  There 
had  been  several  cases  wherein  much  difficulty  had  arisen,  because 
such  advice  was  not  seasonably  sought.  The  great  object  of  evan- 
gelizing the  original  inhabitants,  is  still  cherished.  The  last  extract, 
here  taken  from  the  Covenant,  runs  as  follows  :  'We  do  promise  to 
carry  ourselves  in  all  lawful  obedience  to  those  that  are  over  us  in 
church  or  commonwealth.'  This  relates  to  the  troubles  occasioned 
by  the  stand  of  Roger  Williams  and  his  advocates,  and  to  those  arisr 
ing  from  the  controversy  about  Mrs.  Hutchinson's  doctrine. "f 

Simultaneously  with  this  *^  Ecclesiastical  History  of 
of  New  England,"  or  in  quick  succession  to  it,  appeared  a 
new  edition  of  Morton's  Memorial,  viz, — ^''New  England's 
Memorial.  By  Nathaniel  Morton,  Secretary  to  the  Court 
for  the  Jurisdiction  of  New  Plymouth.  Sixth  Edition, 
&c.  With  numerous  Marginal  Notes,  and  an  Appendix, 
&c.    Boston:  Congregational  Board  of  Publication.  1855.'* 

At  page  99,  is  found  a  reference  to  the  Appendix, — 

*  Mather's  Magnalia. 

This  general  reference  to  'Mather's  Magnalia,'  is  by  the  author.  ITor  both  Morton's 
and  Mather's  account  of  the  First  Church,  see  ante,  pp.  3,  4,  5,  &o. 

t  For  a  similar  dissection  of  the  old  Covenant,  see  ante,  p.  188.  These  fragments 
are  all  that  w?  find  of  it  ia  «'  Mr.  Felt's  Ecclesiastical  History  of  New  England." 


239 

"  For  a  copy  of  the  confession  and  covenant,"  described  by 
Morton,  in  bis  account  of  the  foundation  of  the  First 
Church, — hy  a  note  en  "direction,"  in  the  following  pas- 
sage: 

"The  confession  of  faith  and  covenant,  forementioned,  was  ac- 
knov,dedged  only  as  a*  direction*  pointing  unto  that  faith  and  covenant 
contained  in  the  Holy  Scriptures,  and  therefore  no  man  v/as  confined 
unto  that  form  of  words,  but  only  to  the  substance,  end  and  scope  of 
the  matter  contained  therein.  And  for  the  circumstantial  manner  of 
joining  tc  the  church,  it  was  ordered  according  to  the  wisdom  and 
faithfulness  of  the  elders,  together  with  the  liberty  and  ability  of  any 
person.  Hence  it  was  that  some  were  admitted  by  expressing  their 
consent  to  that  written  confession  of  faith  and  covenant ;  others  did 
answer  to  questions  about  the  principles  of  religion  that  were  pub- 
licly propounded  to  them  ;  some  did  present  their  confession  in 
writing,  which  was  read  for  them  ;  and  some  that  were  able  and 
willing,  did  make  their  confession  in  their  own  words  and  way  ;  a 
due  respect  was  also  had  unto  the  conversations  of  men,  namely, 
that  they  were  without  scandal." 

Turning  to  "A,"  in  the  "Appendix/'  at  page  459,  we 
read  as  follows : 

(A.  page  99.) 
The  Ai^TicLES  of  Faith  and  Covenant  of  1629. 

Judge  Davis,  in  his  edition,  seems  to  have  overlooked  the  fact 
that  the  "Direction,"  of  which  Morton  speaks,  contained  both  a 
Confession  of  Faith  and  a  Covenant.  Hubbard,  Mather,  and  Prince, 
have  also  spoken  of  a  Confession  of  Faith  as  well  as  a  Covenant. 
And  this  should  not  be  omitted  in  a  faithful  history  of  the  Fathers. 

In  1665,  the  First  Church  in  Salem  issued  a  new  "Direction," 
which  was  occasioned  by  the  action  of  the  Synod  of  1662,  in  regard 
to  baptism  and  the  half-way  covenant. 

From  this  it  appears  that  there  was  a  Confession  of  Faith  and  a. 
Covenant,  6th  of  August,  1629. 

Mr.  Higginson  and  Mr.  Skelton,  and  other  good  people  that  ar- 
rived at  Salem  in  the  year  1629,  resolved,  like  their  father  Abraham, 
to  begin  their  plantation  by  calling  on  the  name  of  the  Lord. 

♦For  a  copy  of  this  coufossion  and  covenant,  see  Appendix,  A. 


240 

On  tlieir  arrival  at  Salem,  they  consulted  with  their  brethren  at 
Plymouth  what  steps  to  take  for  the  more  exact  acquaintance  of 
themselves  with,  and  conforming  themselves  to,  the  word  of  God, 
in  their  church  organization  and  polity.  And  the  Plymotheans,  to 
their  great  satisfaction,  laid  before  them  the  authority  they  had  in 
the  laws  of  their  Lord  Jesus  Christ  for  every  particular  in  their 
Churc!i  order. 

Whereupon,  having  the  concurrence  and  countenance  of  their 
Deputy  Governor,  John  Endicott,  esq'r,  and  the  approving  presence 
of  the  messengers  from  the  Church  of  Plymouth,  they  set  apart  the 
6th  day  of  August  for  fasting  and  prayer,  and  for  their  making  a 
confession  of  their  faith,  and  entering  into  an  holy  covenant,  Avhere- 
by  that  church  state  was  formed.     See  Magnalia,  66.* 

Here  follow  "A Direction,"  &c., containing  "The  Confes- 
sion of  Faith,"  "The  Covenant,"  and  "Questions  to  he  an- 
swered at  the  Baptizing  of  Children,"  &c.,  for  which  see 
ante,  pp.  190,  206. 

After  the  "Direction,"  &c.,  the  Appendix  proceeds  as 
follows : 

Cotton  Mather  says,  "  the  Covenant  whereto  these  Christians  en- 
gaged themselves,  which  was  about  seven  years  after  solemnly  re- 
newed among  them,  I  shall  here  lay  before  all  the  churches  of  God 
as  it  was  then  expressed  and  enforced."     Mag.  1,  66. f 

Mather  further  says,  "By  this  instrument  was  the  covenant  of 
grace  explained,  received,  and  recognized  by  the  first  church  in  this 
colony.  This  instrument  they  afterwards  often  read  over,  and  re- 
newed the  consent  of  their  souls  unto  every  article  in  it,  especially 
when  their  days  of  humiliation  invited  them  to  it." 

The  Covenant  published  in  Magnalia,  and  by  Judge  Davis,  in  his 
Appendix,  was  probably  enlarged  from  this  original  at  the  time  of 
the  renewal,  seven  years  after  this  first  covenant  was  adopted,  in 
Aug.,  1629,  which  is  here  given. 

The  following  Covenant  was  propounded  by  the  pastor,  agreed  up- 
on and  consented  to  by  the  brethren  of  tlie  church,  in  the  year 
16361:: 

"  Gather  my  saints  unto  me  that  have  made  a  covenant  with  me 
by  sacrifice."     Psal.   1,  5. 

*  Ante,  pp.  5,  6.  t  See  auto,  pp.  6,  7.  fSee  also  ante,  p.  13. 


241 

«'We  whose  names  are  here  underwritten,  members  of  the  present 
church  of  Christ  in  Salem,  having  found  by  sad  experience  how  dan- 
gerous it  is  to  sit  loose  from  the  covenant  we  make  with  our  God, 
and  how  apt  we  are  to  wander  into  bypaths,  even  to  the  loosing  of 
our  first  aims  in  entering  into  church  fellowship,  do  therefore  solemn- 
ly, in  the  presence  of  the  eternal  God,  both  for  our  own  comforts 
and  those  who  shall  or  may  be  joined  unto  us,  renew  the  church  cov- 
enant, we  find  this  church  bound  unto  at  their  first  beginning,  name- 
ly, that  "  we  covenant  with  the  Lord  and  one  with  another,  and  do 
bind  ourselves  in  the  presence  of  God,  to  walk  together  in  all  his 
ways,  according  as  he  is  pleased  to  reveal  himself  unto  us  in  his 
blessed  word  of  truth  ;"  and  do  more  explicitly,  in  the  name  and 
fear  of  God,  profess  and  protest  to  walk  as  foUoweth,  through  the 
power  and  grace  of  our  Lord  Jesus  Christ. 

We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be  his  peo- 
ple, in  the  truth  and  simplicity  of  our  spirits. 

For  the  other  eight  articles,  see  ante,  pp.  6,  7. 

At  the  end  of  the  old  First  Church  Covenant,  "Appen- 
dix A  "  closes  with  the  following  quotation  : 

COVENANT    OF    THE    FIRST    CHURCH    IX    CHARLESTOWN". 

June  30,  1630,  the  first  church  in  Charlestown  was  formed,  and  a 
covenant  entered  into ;  and  this  was  the  foundation  of  the  first 
church  in  Boston.  It  is  in  these  words:  "We  whose  names  are 
here  underwritten,  being  by  God's  most  wise  and  good  providence, 
brought  together  into  this  part  of  America,  in  the  Bay  of  Massachu- 
setts, and  desirous  to  unite  into  one  congregation  or  church,  under 
the  Lord  Jesus  Christ  our  head,  in  such  sort  as  becometh  all  those 
whom  he  hath  redeemed  and  sanctified  to  himself:  — 

Do  hereby  solemnly  and  religiously  (in  his  most  holy  presence) 
promise  and  bind  ourselves  to  walk  in  all  our  ways  according  to  the 
rule  of  the  Gospel,  and  in  all  sincere  conformity  to  his  holy  ordi- 
nances and  in  mutual  love  and  respect  each  to  other,  so  near  as  God 
shall  give  us  grace." — Drake  s  Hist.  Btston,  93. 


In   1855,  was   also  published  a  pamphlet,  entitled  "A 
Memorial  of  the  Old  and  New  Tabernacle,  Salem,  Mass., 
31 


242 

1S54-5.  By  Samuel  M.  Worcester,  D.  D.,  Pastor  of  the 
Tabernacle  Church." 

This  publication  must  have  been  subsequent  to  the  new 
edition  of  Morton's  Memorial,  though  of  the  same  year, — 
as  the  appendix  to  that  edition  is  referred  to  repeatedly 
in  "  Preliminary  Notices,"  at  the  beginning  of  this  pam- 
phlet. 

In  these  "Notices,"  after  an  allusion  to  "  the  Records  " 
of  the  "Tabernacle  Church''  as  havinsi;  been  "withheld" 
by  the  pastor,  Rev.  Mr.  Fisk,  and  supposed  "  to  be  lost,"  it 
is  stated  as  follows : 

The  Book  of  Records  of  the  First  Church,  previous  to  1660,  is  al- 
so lost,  or  was  destroj-ed.  Some  portions  were  copied,  and  are  still 
preserved.  It  is  not  known  when  the  Records  actually  began.  As 
in  respect  to  the  affairs  of  the  city,  it  is  probable,  that  the  early  trans- 
actions of  the  First  Church  were  not  properly  recorded.  In  the  cir- 
cumstances, this  is  not  unaccountable,  however  much  to  be  regretted. 

We  have,  for  instance,  no  accredited  and  no  professed  copy  of  the 
original  "confession  of  faith,"  which,  with  a  "covenant  in  Scripture 
language,"  was  prepared  by  Rev.  Francis  Higginson.  (See  Morton's 
"New  England's  Memorial,"  Mather's  "Magnalia,"  Hubbard's 
"History  of  New  England,"  etc.)  According  to  Hubbard,  there 
were  copies  "retained  by  some"  as  late  as  1680  or  1681.  A  printed 
copy  of  the  confession  of  faith  and  covenant,  '■'■the  same  for  sub- 
stance," is  in  the  Boston  Athenaeum,  (B.  76,  Sermons.)  It  is  enti- 
tled "Direction  for  a  Public  Profession  in  the  Church  Assembly,  af- 
ter giving  examination  by  the  elders,  which  direction  is  taken  out  of 
the  Scripture,  and  points  unto  that  faith  and  covenant  in  the  Scrip- 
ture ;  being  the  same  for  substance  which  was  proposed  to  and  agreed 
upon  by  the  Church  of  Salem,  at  their  beginning,  the  6th  of  the  6th 
month,  1629."  This  was  pr3pared  by  Rev.  John  Pligginson,  of  the 
First  Church,  and  was  ready  for  the  members  in  Oct.,  1665.  (See 
Records  First  Church.  A  copy  may  be  seen  in  Morton's  "  Memori- 
al," etc.,  by  the  Congregational  Board  of  Publication,  1855,  pp.  459- 
464.  Also,  with  the  covenants  of  1636  and  1680,  in  the  Salem  Ga- 
zette, March  31,  etc.,  1854.) 

The  original   form  of  t]ie  covenant  of  1629,   very  nearly,  if  not  ex- 


243 

actly,  is  inserted  in  the  preamble  of  the  Covenant  of  1636.  It  is 
this:  "We  covenant  M-ith  the  Lord  and  one  with  another,  and  do 
bind  ourselves  in  the  presence  of  God,  to  walk  together  in  all  his 
ways,  according  as  he  is  pleased  to  reveal  himself  unto  us  in  his  bless- 
ed word  of  truth."  With  the  same  brevity  and  beauty  of  expres- 
sion, the  First  Church  in  Charlestown,  which  M-as  the  foundation  of 
the  First  Church  in  Boston,  entered  into  "  covenant  vs-ith  the  Lord 
and  one  with  another."  (See  Morton's  Mem  ;  Cong.  Board  Pub.  p. 
464.) 

From  the  imperfect  or  incomplete  mode  of  transcription  upon  a 
leaf,  the  oldest  of  the  known  manuscripts  or  papers  of  the  First 
Church,  it  would  seem  most  likely  that  the  Covenant  of  1636  has 
been  mistaken  for  that  of  1629,  and  thus  has  been  undesignedly  but 
unfortunately  misrepresented,  in  most  of  the  publications  respecting 
the  Church.  That  it  is  not  the  covenant  of  1629,  appears  from  an 
explicit  statement  in  a  copy  of  the  covenants  of  1636  and  1680,  as 
issued  by  the  First  Church  in  1680,  and  still  preserved  in  a  little 
book,  prefixed  to  the  Records  of  the  Tabernacle  Church.  Thtre  is 
other  proof,  also,  abundant  and  unanswerable. 


We  have  thus  introduced  the  three  publications,  which 
appeared  in  the  course  of  the  year,  immediately  following 
the  preceding  "Second  Discussion,"  bearing  directl}^  on 
the  main  subject  of  it — the  original  constitution  of  the 
First  Church — yet  without  the  slightest  recognition  by  ei- 
ther of  them  of  that  discussion,  or  the  respectable  notice 
taken  of  it  in  the  Christian  Examiner ;  while  they  all 
show,  as  if  in  concert,  an  extraordinary  contrivance  and^ 
unity  of  design  to  subvert  the  long  established  truth  of 
history  in  relation  to  this  subject. 

Mr.  Felt,  in  his  elaborate  and  copious  Ecclesiastical  His- 
tory of  New  England,  ignoring  or  directly  contradicting  the 
standard  authorities  on  the  subject,  begins  his  account  of 
the  constitution  of  the  First  Church,  (as  may  be  seen  by 
comparing  it  with  those  authorities,)  with  several  gioss  and 
manifest  errors.     "The  church  platform   of  rule,  covenant, 


244 

and  articles  of  faith/'  he  says,"  being  Calvinistic,  and  drawii 
tip  by  Mr.  Higginson,  are  accepted  by  thirty  members/" 
And  in  his  confused  note  on  the  word  "covenant,"  he- 
would  seem  to  deny  it&  being  "the^^r^^,  and  from  the  hand 
of  Higginson,"  and  to  assert  that  '^\i^Yai?,  prohihlf/  drawn 
up  by  Peters,"  in  1636.  But  he  gives  no  authority  what- 
ever for  his  assertion  or  supposition ;  nor  does  he  intimate 
Avhat  his  own  views  or  notions  are,  either  of  the  "  first  "■ 
covenant,  or  of  that  "drawn  up  by  Peters,"  or  of  the 
difference  between  them,  not  admitting  into  his  history  any 
portion  of  either  except  the  "fragments,"  (ante,  p.  238) 
from  the  "  covenant  somewhat  altered  from  the  first ;"  of 
which  "altered"  covenant  he  gives  no  other  account  or  in- 
formation/''- 

The  curiously  contrived  Appendix  to  the  new  edition  of 
Morton's  "New  England's  Memorial,"  is  a  still  more  glaring 
outrage  upon  the  sanctity  of  history.  The  old  standard 
authorities  in  relation  to  the  institution  of  the  First 
Churchy  are  so  distorted  and  perverted  as  to  be  made  to 
contradict  their  own  authentic  statements,  and  to  present 
views  of  the  subject  altogether  fallacious.f 

The  extract  taken  from  the  last  mentioned  of  the  pub- 
lications of  the  year  1855,  appears  to  have  a  peculiar 
connection  with  this  remarkable  appendix ;  and  as  it  re- 
ceives no  particular  attention  from  the  "  Third  Discussion," 
(occasioned  by  the  two  more  important  publications,)  it 
deserves  a  passing  notice  here.  The  confident  manner  in 
which  the  grave  errors  respecting  the  constitution  of  the 
First  Church,  which  had  recently  been  so  amply  discussed, 
and  by  indubitable  original  authorities  so  clearly  refuted, 
are  again  brought  up  and  re-asserted  as  unquestionable 
truths,  and  those  very  authorities  referred  to  in  proof  of 

*See  Note  A.  t^s*^  Note  B. 


245 

them,  is  truly  wonderful.  So,  too,  as  it  appears  to  us,  is 
the  ingenious  way  in  which  is  carried  out  to  some  ex- 
tent the  practice,  mentioned  by  "  gooa  Mr.  John  Allin," 
(ante,  p.  205)  of  making  "use  of  sentences  of  authors," 
and  parts  of  sentences,  with  allusions  and  references, — 
"contrary  to  the  meaning  and  judgment  of  those  authors," 
so  as  to  produce  impressions  seemingly  true  and  just,  but 
really  the  reverse. 

It  is  sufficient  here  to  point  attention  to  a  single  in- 
stance,— that  of  the  patriarch,  John  Higginson, — whose 
"Direction,"  &c.,  designed  by  him  in  1665  "as  a  help"  in 
baptism  and  the  "  half-way  covenant,"  is  referred  to  in  such 
a  manner  as,  with  the  aid  of  the  new  appendix  to  Mor- 
ton's "Memorial,"  to  convey  an  impression  that  it  rep- 
resents "articles  of  faith  and  covenant  of  1629." — 
But  this  venerated  patriarch,  who  was  present  with  his 
father  at  the  formation  of  the  First  Church,  and  a  living 
oracle  on  the  subject  for  more  than  seventy  years,  is  him- 
self the  incontrovertible  authority  for  the  fact  that  no  such 
"articles  of  faith"  ever  existed, — that  the  "confession  of 
faith  and  covenant" — drawn  up  by  his  father,  "in  Scripture 
language," — was  o;?^  instrument,  and  that  the  only  "con- 
fession of  fiith,"  adopted,  was  blended  in  it  together  with 
the  "covenant."  These,  consequently,  are  settled  facts 
of  histor}^,  and  no  power  of  will,  or  strength  of  assertion, 
with  whatever  sincerity  urged,  can  change  them. 

"It  is  a  hard  task,"  says  a  sagacious  observer,  ''to  un- 
write  history,  and  prove  facts  fictions."  And,  we  may  add, 
it  is  quite  as  hard  to  prove  fictions  facts.  Yet,  as  we  of- 
ten see,  it  is  easy  for  a  man,  a  good  man,  too,  to  delude 
himself  into  a  belief  of  what  he  ardently  wishes  to  be 
true ;  and  when  deluded   himself,  he  will  of  course   ear- 


246 

nestly  and  conscientiously  seek  to  delude  others  into  the 
same  belief,  and  will  commonly  find  it  an  eas}^  task  to 
succeed  among  those  who  sympathize  in  his  wishes  and 
views,  and  yield  to  him  their  confidence.  And  even  good 
men,  when  once  fixed  in  a  favorite  belief,  are  apt  to  disre- 
gard all  reasons  presented  against  it ;  sometimes,  indeed, 
they  seem  to  be  fortified  in  it  by  opposing  arguments. 
Thus  in  the  case  before  us,  the  singular  opinion  that  the 
first  sentence  only  of  the  original  covenant,  as  anciently 
understood,  really  formed  the  whole  of  it,  was  broached 
with  modest  hesitancy  (ante,  p.  188)  as  follows  : 

"  which  I  suspect    was,  in   substance,  at  least.    The   covenant 

which  the  church  was  bound  unto  at  their  first  beginning." 

But  with  what  strength  of  asseveration  has  it  been  as- 
serted against  argument  and  invincible  authorities  ! 

The  delusion  must  have  become  complete  under  which 
the  following  statement  could  be  gravely  made : 

"The  original  form  of  the  covenant  of  1629,  very  nearly,  if  not 
exactly,  is  inserted  in  the  preamble  of  the  covenant  of  1636.  It  is 
this  :  "•  We  covenant  with  the  Lord  and  one  with  another,  and  do 
bind  ourselves,  in  the  presence  of  God,  to  walk  together  in  all  his 
ways,  according  as  he  is  pleased  to  reveal  himself  unto  us  in  his 
blessed  word  of  truth." 

Now  we  have  only  to  consult  for  a  moment  the  patri- 
archal oracle  on  the  subject,  Rev.  John  Higginson,  and  he 
will  show  at  once  the  delusiveness  of  this  singular  theory, 
and  give  us  the  exact  truth  both  in  relation  to  the  "  cove- 
nant" and  the  "preamble."  Looking  back  to  pp.  6,  7,  we 
see  the  lucid  statement  sanctioned  by  himself,  with  a  com- 
plete copy  of  the  "covenant  of  1629,"  just  as  it  came 
from  the  hand  of  his  fiither,  Francis  Higginson,  without 
any  prefix  or  addition  whatever.  Then  turning  to  page 
13,  we   find  the  "Preamble"  (not  "of  the    covenant  of 


247 

1636"  but  "of  the  renewal,  in  1636,  of  the  covenant  of 
1629,"  expressly  recognizing  it  as  the  covenant  which  the 
church  was  bound  unto  at  their  first  heginning ;  together 
with  the  covenant  renewed,  and  the  clause  against  the 
Quakers'  doctrine,  added  in  1660,  by  his  own  hand,  all  just 
as  they  stood  in  the  Church  book  when  he  recorded 
in  it  the  notice  given  of  his  "Direction,"  &c.,  in  1665, 
and  made  a  reference  to  that  "propounded  to  and  agreed 
upon  by  the  Church  of  Salem  in  their  first  heginuing,  1629, 
6th  of  6th  month." 

It  is  a  strange  idea  that  from  the  "  mode  of  transcrip- 
tion upon  a  leaf"  &c.,  "  it  would  seem  most  likely  that  the 
covenant  of  1636  has  been  mistaken  for  that  of  1629." 
This  mode  of  transcription,  as  practised  by  the  foundervS 
of  the  Salem  Church,  rendered  it  impossible  that  any  such 
mistake  should  take  place,  had  there  really  been  such  a 
thing  as  a  "covenant  of  1636."  There  were  thirty  such 
"transcriptions"  made  of  the  "confession  of  faith  and  cov- 
enant," at  the  "  first  beginning,"  one  for  each  of  the  thirty 
members,  (see  ante,  p.  41,  &c.,)  all  of  which  would  natu- 
rally be  preserved  with  care ;  but  we  must  suppose  them 
all  to  be  lost  sight  of,  and  that  within  seven  years,  to  im- 
agine such  a  mistake  possible. 

The  "explicit  statement,"  &c.,  said  to  be  contained  in 
"a  little  book,  prefixed  to  the  records  of  the  Tabernacle 
Church,''  affords  not  the  slightest  contrary  evidence.  This 
"little  book"  is  the  "transcript  copy"  (in  an  ancient  un- 
known hand)  of  "A  copy  of  the  Church  covenants,"  &c.,, 
printed  "by  J.  F.,  1680,"  and  the  "explicit  statement"  re- 
ferred to,  whether  made  by  the  editor  or  the  transcriber  of 
the  printed  copy,  amounts  to  nothing  more,  (see  ante, 
p.  187,)   than  what  was   otherwise   obvious,  viz.:  "There 


248 

was  a  church  covenant  agreed  upon,  &c.,  1629,  Aug.  6th," 
and — "  The  following  covenant  [the  first  with  the  reneiving 
preamble]  was  propounded,  &c.,  in  the  year  1636."  It  is 
said  (p.  188)  that  "it  was  the  first  covenant  which  was  re- 
newed," and  then  again,  that  this  first  covenant  "is  in- 
serted in  the  preamble  of  the  covenant  of  1636."  It 
can  hardly  be  imagined  that  the  original  members  of  the 
church,  with  their  precious  copies  of  the  covenant  in  their 
hands  and  hearts,  should,  on  renewing  it,  "about  seven 
years  after,"  mistake  the  preamble  of  1636,  or  anything 
else,  for  the  covenant  rencAved. 

The  record  of  the  Fast  of  April  15,  1680,  and  the  re- 
newal of  the  covenant  with  a  "new  direction,"  &c.,  (ante, 
p.  85)  shows  the  priority  given  to  the  "first  Church  cove- 
nant,"— the  "  confession  of  faith  and  covenant"  of  which  so 
many  "transcriptions"  were  made, — and  which  was  record- 
ed upon  its  first  renewal,  in  1636,  with  the  renewing  pre- 
amble, in  more  than  one  church  book.*  The  "new  direc- 
tion," &c.,  which  was  occasioned  by  the  reforming  synod 
of  1679,  appears  never  to  have  been  entered  upon  the  re- 
cords, or  used  in  the  Church  after  the  special  occasion  for 
it  had  passed  by. 

Mr.  Iligginson's  felicitous  designation  of  the  original 
confession  of  faith  and  covenant,  in  his  account  of  it,  to 
Morton  for  "New  England's  Memorial,"  as  "only  a  direc- 
tion pointing  unto  that  faith  and  covenant  contained  in  the 
holy  Scripture,  and  therefore  no  man  was  confined  unto 
that  form  of  words  ; "  and  his  repeated  use  of  similar  ex- 
pressions on  other  occasions,  illustrate  his  true  protestant 
spirit,  and  his  constant  care  to  hold  up  the  Bible  as  su- 

*  Pee  ante,  pp.  20,  42. 


249 

preme  in  matters  of  faith,  and  to  avoid  the  appearance  of 
attaching  any  authority  whatever  to  mere  human  formu- 
laries. 

There  is  one  other  matter  which  deserves  a  more  particu- 
lar notice.  The  covenant  of  the  First  Church  in  Charles- 
town,  formed  about  eleven  months  after  that  of  Sa- 
lem, is  erroneously  represented  as  of  "the  same  brevity 
and  beauty  of  expression''  as  the  one  imagined  to  be  "the 
original  form  of  the  covenant  of  1629."  The  same  "beau- 
ty of  expression"  it  may  have,  but  certainly  not  the  same 
brevity  and  baldness. 

The  copy  of  the  Charlestown  covenant  here  referred  to, 
is  incorrectly  taken  from  that  in  Drake's  History  of  Bos- 
ton, which  was  copied  from  Foxcroft's  Century  Sermon, 
1730,  and  by  the  word  "his,"  near  the  beginning,  shows 
the  omission  of  something  preceding  ;  the  change  of  which 
word  for  "  God's,"  makes  a  material  difference. 

A  comparison  of  the  first  covenant  of  the  Church  of 
Charlestown,  (being  also  the  first  of  that  of  Boston,)  with 
the  first  Salem  covenant,  appears  to  be  of  sufficient  inter- 
•est  to  justify  its  introduction  here  in  a  complete  and  cor- 
rect form ;  together  with  an  illustrative  fact  connected 
with  its  record,  and  to  which  we  have  before  alluded. 

In  the  History  of  Charlestown,  by  Richard  Frothing- 
ham,  Jr.,  page  70,  we  find  the  covenant  of  the  Charles- 
town Church,  "organized,  in  1632,"  (by  members  dis- 
missed from  the  Boston  Church,)  which,  the  historian 
observes,  "  was  copied  almost  word  for  word,"  from  the 
covenant  of  the  Church,  formed  in  Charlestown,  "June  30, 
1630,"  and  transferred  to  Boston  in  November  of  the  same 
year. 

It  is  as  follows,  the  orthography  being  modernized : 


250 


"  THE    FORM    OF    THE    COVENANT. 

In  the  name  of  our  Lord  God,  and  in  obedience  to  his  holy  will 
and  divine  ordinances  : 

We  whose  names  are  here  written,  being  by  his  most  wise  and 
gooi  providence  brought  together,  and  desirous  to  unite  ourselves 
into  one  Congregation  or  Church  under  our  Lord  Jesus  Christ,  our 
head,  in  such  sort  as  becometh  all  those  whom  he  hath  redeemed  and 
sanctified  unto  himself,  do  here  solemnly  and  religiously,  as  in  his  most 
holy  presence,  promise  and  bind  ourselves  to  walk  in  all  our  ways 
according  to  the  rules  of  the  gospel,  and  in  all  sincere  conformity  to 
his  holy  ordinances,  and  in  mutual  love  and  respect  each  to  other,  so 
near  as  God  shall  give  us  grace."   (1) 

In  a  foot-note,  the  author  remarks  as  follows  : 

(1)  On  the  other  side  of  the  leaf  on  which  the  covenant  quoted 
in  the  text  was  written,  there  is  another  in  the  following  words : — 

"The  Covenant  proposed  to  particular  persons  for  their  consent, 
when  they  are  to  be  admitted,  viz.  : 

"You  do  avouch  the  only  true  God  [father,  son  and  Holy  Ghost] 
to  be  your  God,  according  to  the  tenor  of  the  covenant  of  his  grace, 
wherein  he  promiseth  to  the  faithful  and  their  seed  after  them  in  their 
generations,  and  taketh  them  to  be  his  people :  and  accordingly 
therefore  you  do  give  up  yourself  to  him,  and  do  solemnly  and  relig- 
iously, as  in  his  most  holy  presence,  covenant  through  his  grace,  to 
walk  in  all  your  ways  and  in  communion  with  this  particular  church 
in  special,  as  a  member  of  it,  according  to  the  rules  of  the  gospel." 

Our  exact  and  very  intelligent  historian  adds  the  fol- 
lowing remark  : 

This  covenant,  without  date,  was  written  sometime  after  1632,  as 
it  evidently  is  in  the  hand- writing  of  Rev.  Thomas  Shepard,  who  was 
ordained  in  1659.  It  is  worthy  also  of  remark,  that  the  important 
words  in  brackets,  which  are  interlined  in  the  original,  are  of  differ- 
ent colored  ink  from  the  rest,  and  are  as  evidently  in  the  hand-writ- 
ing of  Rev.  Charles  Morton,  who  was  installed  in  1686. 

The  interlining  of  the  "  words  in  brackets  "  is  the  illus- 
trative fact  alluded  to,  as  showing  that  subsequent  to  the 
institution  of  the  earliest  New  England  churches,  a  trini- 


251 

tarianform  of  expression  was  introduced  in  church  cove- 
nants, while  they  continued  "  the  same /or  siihstancer 

On  comparing  these  ancient  covenants,  we  see  at  once 
how  entirely  they  agree  in  their  Scriptural  character  and 
truly  catholic  spirit.  The  Salem  "instrument,"  as  we 
should  expect  from  the  peculiar  circumstances  under 
which  it  was  formed,  and  the  profound  deliberation  given 
to  it,  is  the  most  comprehensive  and  finished  of  the  two, 
being  fitted,  as  it  was  doubtless  designed,  to  be  a  manual 
of  Christian  piety  and  virtue,  as  well  as  a  bond  of 
Christian  brotherhood.  Both  might  be  accepted  and  sub- 
scribed to  by  all  sincere  believers  in  Christ. 

A  volume  has  just  fallen  under  our  obseivation,  published 
this  very  year,  (I860,)  entitled  "The  Book  of  Religions,'' 
&c.,  by  John  Hayward.  Casting  a  look  at  the  index,  we 
were  struck  with  the  two  following  references  in  close 
proximity,  as  suggesting  interesting  contrasts:  "Ancient 
American  Covenant,"  "Andover  Orthodox  Creed."  We 
here  notice  the  former  only,  and  that  merely  for  the  sake 
of  a  quoted  remark,  added  by  the  compiler  of  the  volume 
to  a  full  and  true  copy  of  the  ancient  confession  of  faith 
and  covenant  "  of  the  First  Church  in  Salem."  It  is  as 
follows : 

"The above  is  a  covenant,"  sajs  a  learned  divine,  "  to  which  all 
good  Christians,  of  every  denomination,  to  the  end  of  time,  will  be 
able  to  subscribe  their  names,  written  in  a  style  of  touching  simplici- 
ty, which  has  seldom  been  equalled,  and  containing  sentiments  which 
are  felt  to  be  eloquent  by  every  amiable  and  pious  heart,  and  should 
form  the  bond  to  unite  the  whole  church  on  earth,  as  they  will  unite 
the  church  of  the  redeemed  in  heaven.  This  Covenant  might  well 
be  adopted  by  all  Congregational  and  Protestant  churches ;  and  it 
will  forever  constitute  the  glory,  perpetuate  the  fame,  and  render  pre- 
cious the  memory  of  Francis  Higginson,  the  first  minister  of 
Salem." 


252 

In  this  connection  we  are  tempted  to  introduce  from  a 
more  learned  and  important  work, — "Allibone's  Dictionary 
of  British  and  American  Authors," — the  following  just  eu- 
logium  upon  the  son  and  successor  of  Francis  Higginson : 

"John  Higginson  accompanied  his  father  to  America  in  1629.  He 
was  pastor  of  the  Church  in  Salem,  from  1660  to  1708 He  pub- 
lished a  number  of  sermons,  theological  treatises,  &c.,  and  a  most 
eloquent   Attestation  to   Cotton  Mather's   Magnalia." 

Dr.  R.  W.  Griswold  is  referred  to  as  saying : 

"John  Higginson  was  one  of  the  great  men  of  New  England,  and 
incomparably  the  best  writer,  native  or  foreign,  who  lived  in  America 
during  the  first  hundred  years  of  her  colonization." 

We  here  dismiss  the  last  of  the  publications  of  1855, 
referred  to,  and  return  to  the  two  former,  which  were  the 
occasion  and  the  subject  of  the  "  Third  Discussion,"  now 
under  review  ;  namely,  "The  Ecclesiastical  History  of  New 
England,"  and  the  new  edition  of  Morton's  "Memorial." 
We  could  think  of  no  adequate  corrective  of  the  radical 
errors  contained  in  these  publications — errors  subversive 
of  truth  at  the  very  foundation  of  our  ecclesiastical  his- 
tory— but  a  presentation  of  the  real  original,  indubitable 
authorities  respecting  the  foundation  of  the  First  Church 
in  Salem,  together  with  its  early  records  and  the  avowed 
principles  of  the  founders.  The  attempt  to  do  all  this 
seemed  in  prospect  a  formidable  octogenarian  undertaking, 
but  not  without  its  encouragements.  No  accounts,  in  all 
American  history,  are  better  authenticated  than  those  re- 
lating to  the  origin  and  constitution  of  the  First  Church, 
sanctioned  as  they  are,  by  John  Higginson,  the  truthful 
witness  from  the  beginning  of  the  facts  recorded.  We 
had  therefore  only  to  extract  the  material  portions  of  the 
clear  and  explicit  statements  communicated  (as  well  as 
sanctioned)   by  him  to  secretary  Morton,  for  "New  Eng- 


253 

land's  Memorial,"  and  to  Dr.  Mather  for  the  "  Magnalia,'' 
and  to  transcribe  from  his  own  Church  records  all  that  ap- 
peared important  and  illustrative  of  the  subject,  together 
with  a  view  of  the  principles  of  the  founders,  the  genuine 
principles  of  Congregationalism,  and  such  explanatory 
remarks  as  might  be  suggested. 

Having  accomplished  the  undertaking  in  the  best  man- 
ner we  could,  the  result  was  presented  to  the  Essex  In- 
stitute, (where  the  discussion  originated,)  in  a  lecture  be- 
fore the  members,  at  their  meeting,  May  12,  1856,  with  an 
exposition  of  the  errors  in  question.  At  the  close  of  the 
meeting,  "  It  was  voted,  that  the  thanks  of  the  Institute 
be  presented  to  the  President  for  his  interesting  remarks, 
and  that  he  be  requested  to  deposit  a  copy  of  his  commu- 
nication and  his  transcript  from  the  records  in  the  ar- 
chives of  the  Institute." 

A  brief  sketch  of  the  lecture,  with  an  appendix,  contain- 
ing a  copy  of  the  original  covenant  of  1629,  the  preamble 
of  1636,  &c.,  as  ante,  pp.  13,  14,  and  the  substance  of 
historical  authorities  referred  to,  ante,  pp.  3.,  5,  8,  was  pub- 
lished in  the  first  volume  of  "Proceedings  of  the  Essex 
Institute."  A  few  impressions  of  the  Brief  Sketch,  &c. 
were  struck  off  separately  for  distribution,  and  a  copy  was 
sent  to  the  author  of  "The  Ecclesiastical  History  of  New 
England,"  and  also  to  the  publishers  of  the  new  edition  of 
Morton's  "New  England's  Memorial."  It  was  thought 
sufficient,  in  this  way,  to  call  attention  to  the  erroneous 
passages  in  these  publications,  without  the  more  particular 
exposition  of  them  given  in  the  lecture,  and  to  be  depos- 
ited, with  other  papers,  in  the  Institute. 

But  instead  of  a  correction  or  candid  acknowledgment 
of  the  errors  thus  pointed  out,  no  notice  whatever  was 
taken  of  them  by  the   publishers  of  the   new  edition  of 


254 

the  "Memorial,"  while  an  evasive  and  delusive  pamphlet 
appeared,  in  the  name  of  the  author  of  "  The  Ecclesiasti- 
cal History,"  asserting  its  entire  correctness,  and  even 
claiming  for  it  the  honor  of  exemplifying  the  noble  rule 
of  Cicero,  referred  to  in  the  Sketch. 

The  evasiveness  of  the  pamphlet  as  a  reply  to  the 
Sketch,  appears  at  once  from  its  title  and  from  its  first 
page.  "  Did  the  First  Church  of  Salem  originally  have  a 
confession  of  faith  distinct  from  the  Covenant?"  is  the 
•'title,"  omitting  the  gist  of  the  question, — "to  which  sub- 
scription OR  ASSENT  WAS  REQUIRED  IN  ORDER  TO  CHURCH  MEM- 
BERSHIP." On  the  first  page  of  the  pamphlet,  the  author 
undertakes  "to  state  the  bill  of  indictment,"  &c.,  (as  he 
calls  the  charge  in  the  Sketch,  for  support  of  which  the 
115th  page  of  the  Ecclesiastical  History  was  referred  to) 
as  follows  : — 

"On  the  115th  page  there  is  a  note,  saying,  the  covenant  of  1629 
differed  from  that  of  1636." 

Now  the  charge  of  the   Sketch  was   in  these  words, — 
"more  especially  the  very  important  error  that  instead  of 
the  one  truly  Scriptural  *  confession    of    faith    and  cove- 
nant '  adopted  by  the  First  Church  at  its  foundation,  there 
was  established  together  with  the  covenant,  a  test  creed, 
or  sectarian  articles  of  faith,  to  which  subscription  or  as- 
sent was   required  in  order   to  church  membership."     For 
support  of  this  charge,  the   115th  page   of  the  History 
was   referred  to  for   the  following   statement,  viz  :  "  The 
Church   platform  of  rule,  covenant,  and  articles  of  faith, 
being  Calvevistic,  and  drawn  up  by  Mr.  Higginson,  are 
accepted  by  thirty  members."     Yet  the  pamphlet  takes 
no  notice  whatever  of  this  specific  charge,  or  of  the  state- 
ment thus  referred  to  in  proof  of  it ;  but  substitutes  for 
it  the  said  marginal  note,  not  alluded  to  in  the  Sketch. 


255 

The  delusiveness  of  the  pamphlet  appears  throughout. 
The  gist  of  the  question  being  thus  evaded,  immaterial, 
undisputed,  or  already  exploded,  matters  are  delusively 
pursued,  as  if  involving  the  real  question,  so  that  any  ap- 
propriate answer  to  the  pamphlet  must  have  consisted  in 
an  exposition  of  its  false  reasonings,  unfounded  assertions, 
and  perversive  representations.  It  was  therefore  thought 
proper  not  to  answer  this  fallacious  publication  otherwise 
than  by  publishing  and  depositing  in  the  Ess^x  Institute 
a  number  of  the  printed  copies  of  the  "  transcripts,"  &c., 
(instead  of  the  one  manuscript  copy  requested,)  together 
with  the  substance  of  previous  discussions  on  the  subject. 

To  accomplish  this,  and  to  complete  our  review  of  the 
"  Third  Discussion,"  we  have  now  only  to  add  to  the  pre- 
ceding pages  the  "Brief  Sketch,"  before  mentioned,  (omit- 
ting the  Appendix  and  Notes,)  followed  by  a  more  partic- 
ular exposition  of  the  errors  referred  to,  and  a  fuller  view 
of  the  genuine  Congregational  principles  which  actuated 
the  founders  of  the  First  Church  in  Salem.^"" 
BRIEF    SKETCH, 

FROM    "PROCEEDINGS     OF    THE     ESSEX    I^"STITX:TE." 

Ilonday,  3Iay  12,   1856. 

Evening   Meeting.     The  President,   D.  A.   White,   in  the  chair. 

After  reading  records,  list  of  donations  and  correspondence  since 
the  last  meeting,  the  President  occupied  the  hour  with  a  lecture  up- 
on certain  matters  of  record  and  history  which  he  deemed  important, 
pertaining  to  the  Fathers  of  Salem  and  the  First  Church.  A  brief 
sketch  only  will  be  presented  here. 

Judge  W.,  referring  to  a  remark  of  the  late  Mr.  Adams,  the  "old 
man  eloquent,"  in  his  Address  on  the  New  England  Confederacy,  be- 
fore the  Massachusetts  Historical  Society,  that  it  was  one.  of  their 
pre-eminent  duties  to  preserve  the  good  name  of  our  forefathers,  ob- 
served that  it  became  our  more  especial  duty   to  protect  that  of  the 

*  Note  C. 


256 

fathers  of  Salem  from  all  injurious  representations  as  we  ever  might 
with  the  broad  shield  of  truth.  With  such  views  he  had  explored 
some  of  our  ancient  church  records  and  other  historical  documents  as 
faithfully  as  he  could,  and  now  brought  the  results  of  his  humble  la- 
bor, octogenarian  labor — and  to  be  appreciated  accordingly.  Yet  he 
could  truly  say  that  it  had  been  a  labor  of  love  from  his  grateful 
veneration  of  our  forefathers — a  veneration  that  had  grown  upon 
him  as  he  more  nearly  approached  the  world  where  they  are.  It  was 
a  trite  remark,  because  so  obvious  and  just,  that  no  people  on  earth 
owed  more  to  their  ancestors  than  the  people  of  New  England ;  and 
Salem,  perhaps,  of  all  New  England,  was  the  most  deeply  indebted. 
Here  they  had-  exerted,  in  a  signal  manner,  their  wisdom  and  energy 
in  planting  the  seeds  of  freedom,  piety  and  learning,  the  fruits  of 
which  we  so  richly  enjoyed.  We  were  bound  to  study  their  princi- 
ples and  institutions,  and  to  preserve  them  unimpaired. 

The  main  purpose  of  the  lecture  was  to  correct  certain  errors  con- 
tained in  two  recent  publications  in  relation  to  the  institution  of  the 
First  Church  in  Salem,  the  first  organized  church  in  New  England  ; 
and  more  especially  the  very  important  error  that  instead  of  the  one 
truly  scriptural  "  confession  of  faith  and  covenant,"  adopted  by  the 
First  Church  at  its  foundation,  there  was  established  together  with 
the  covenant  a  test  creed,  or  sectarian  articles  of  faith,  to  which 
subscription  or  assent  was  required  in  order  to  church  membership. 
These  publications  are, — "The  Ecclesiastical  History  of  New  Eng- 
land," by  Mr.  Felt,*  and  a  new  edition  of  "  Morton's  New  Eng- 
land's Memorial,"  containing  an  appendix,  so  arranged  as  to  misrep- 
resent the  real  meaning  of  the  author,  as  well  as  that  of  Cotton 
Mather,  the  two  original  and  indubitable  authorities  on  the  subject. f 
The  correction  of  these  errors  is  demanded  of  us  in  justice  to  the 
memory  of  our  forefathers,  as  well  as  by  the  sanctity  of  history  and 
the  importance  of  the  principles  involved  in  the  question.  The  fun- 
damental rule  inculcated  by  Cicero,  that  "  the  historian  must  never 
dare  to  utter  what  is  false,  or  to  suppress  anything  that  is  true,  and 
must  always  keep  his  mind  above  prejudice  or  partiality,"  has  been 
sanctioned  and  enforced  by  the  highest  Christian  authorities  ;  "Truth 
being  the  very  life  and  soul  of  history."     The  publications    referred 

*The  Ecclesiastical  History  of  New  England,  by  Jos.  B.  Felt,     Boston.     1855— pp. 
115  and  267.     [See  Note  A.] 
t  New  England's  Memorial — 6th  ed.     Boston:  1855 — p.  459.     [See  Note  B.] 


257 

to,  having  been  issued  by  the  "  Congregational  Board  of  Publica- 
tion,'' and  one  of  them  highly  extolled  for  its  "thoroughness  of  re- 
search and  accuracy  of  state.Tient,"  it  becomes  the  more  necessary  to 
correct  their  misrepresentations  concerning  the  First  Church,  as  oth- 
erwise error  might  supplant  truth  at  the  very  foundation  of  our  ec- 
clesiastical history. 

There  are  three  sources  of  evidence,  3ach  of  which  is  conclusive, 
to  prove  that  the  First  Church  has  never  adopted  any  such  test  creed, 
or  articles  of  faith. 

1.  The  avowed  principles  of  the  founders  of  the  church. 

2.  The  authentic  history  of  its  foundation, 

3.  The  ancient  records  of  the  church. 

1.  The  principles  of  the  founders  were  purely  congregational,  and 
as  understood  by  themselves,  required  their  strict  adherence  to  the 
Scriptures  in  constituting  the  church.  This,  too,  was  their  declared 
purpose.  Great  wrong  is  done  them  in  confounding  their  principles 
with  their  opinions  ;  things  essentially  distinct.  Opinions  are  varia- 
ble and  transient ;  principles,  fixed  and  eternal.  Opinions  belong 
exclusively  to  the  individual  holding  them  ;  principles,  to  the  v/hole 
community  in  common.  Opinions  cannot  be  a  guide  to  any  but  the 
holder  of  them,  nor  always  a  safe  guide  to  him  ;  but  fixed  principles 
safely  guide  all,  both  in  forming  their  conduct  and  their  opinions  also. 
This  distinction  was  well  understood  by  the  fathers  of  Salem,  and 
nobly  manifested  by  them  in  constituting  their  church  according  to 
their  genuine  congregational  principles,  and  not  in  perpetuation  of 
their  peculiar  opinions.* 

2.  This  glorious  fact  is  confirmed  by  authentic  history.  The 
foundation  of  the  First  Church,  being  a  memorable  transaction,  has 
been  recorded  with  more  fulness  and  accuracy  than  that  of  any  other 
church.  Governors  Endicott  and  Bradford,  with  the  ministers  Hig- 
ginson  and  Skelton,  and  other  eminent  characters,  were  earnestly  en- 
gaged in  their  inquiries  to  ascertain  the  true  scriptural  foundation  of 
a  Christian  church.  "  And  accordingly  it  was  desired  of  Mr.  Hig- 
ginson  to  draw  up  a  confession  of  faith  and  covenant  in. Scripture 
language  ;  which  being  done,  was  agreed  upon."  So  states  Secreta- 
ry Morton,  in  his  New  England's  Memorial,  and  Cotton  Mather,  in 
the  Magnalia,  records  it  at  length,   omitting  the   preamble  of  its  re- 

[*See  NoteC] 


258 

newal  in  1636,  and  the  postscript  added  in  1660,  giving  the  true 
original  "Confession  and  Covenant"  of  1629.  Though  variously 
termed,  and  most  commonly  "the  Covenant"  simply,  one  and  the 
same  instrument  is  always  intended  ; — "  the  instrument,"  as  Judge 
Davis  calls  it,  "venerable  for  its  antiquity,  and  estimable  for  its  mild 
and  benignant  spirit  ;"*  which  was  published  in  London  in  1644,  and 
included  by  Hanbury  among  his  select  "  Memorials  of  the  Indepen- 
dents," and  which  Dr.  Bentley,  in  his  History  of  Salem,  says,  had 
been  "recorded  in  every  History  of  New  England."  Yet  in  the  re- 
cent copious  Ecclesiastical  History  of  New  England,  it  finds  no 
place  excepting  some  mutilated  sentences  introduced  apparently  to 
disprove  its  authenticity.  And  in  the  appendix  to  the  new  edition, 
of  Morton's  Memorial,  it  is  treated  in  a  way  still  less  worthy  and 
more  perversive  of  its  true  character. 

Morton  and  Mather  entirely  agree  as  to  the  manner  of  admission 
into  the  church,  particularly  described  by  the  latter  as  follows  : — 
"  Some  were  admitted  by  expressing  their  consent  unto  their  Confes- 
sion and  Covenant  ;  some  were  admitted  after  their  first  answering 
to  questions  propounded  unto  them  ;  some  were  admitted,  when  they 
had  presented  in  writing  such  things  as  might  give  satisfaction  to  the 
people  of  God  concerning  them  ;  and  some,  that  were  admitted, 
orally  addressed  the  people  of  God  in  such  terms  as  they  thought 
proper  to  ask  their  communion  with  ;  which  diversity  was  perhaps 
more  beautiful  than  would  have  been  a  more  punctilious  uniformity. 
Ent  none  were  admitted  without  regard  unto  a  blameless  and  holy 
conversation."! 

The  accounts  of  both  Morton  and  Mather  were  expressly  sanc- 
tioned by  Rev.  John  Higginson,  an  eye  witness  of  the  foundation  of 
the  church,  and  perfectly  acquainted  with  its  discipline  and  history 4' 
The  facts  stated  by  Mather  had  doubtless  been  furnished  by  Mr. 
Hic-o-inson  himself;  and  they  demonstrate  that  no  test  creed,  or  pre- 
scribed form  of  confession,  could  have  been  used  in  the  admission  of 
members. 

3.  The  records  of  the  church  afford  the  same  clear  demonstration. 
These  records,  as  contained  in  the  present  old  church  book,  consist 
of  transcript  records  from  1636  to  1659,  and  of  original  records  from 
the  settlement  of  John  Higginson  in  1660,  to  the  dismission  of  Sam- 


*  Morton's  Mem.  Davis's  ed.  p.  S91.  t  Magnal.  I.  19.  fol.  ed.     [Ante  p.  7.] 

[t  Ante,  pp.  3,  5.] 


259 

uel  Fisk  in  1735.  The  transcript  records,  copied  from  a  fjrmer 
book,  comprise  the  original  covenant  as  given  by  Dr.  Mather,  under 
the  sanction  of  Mr.  Higginson,  with  the  preamble  of  its  renewal  in 
1636,  and  the  postscript,  or  Quaker  clause,  added  in  1660  by  Mr. 
Higginson,  and  a  marginal  note  in  the  hand  writing  of  Mr.  Fisk  ;*' 
also,  the  names  of  the  first  thirty  members  of  the  church,  and  those 
afterwards  added  before  the  settlement  of  Mr.  Higginson,  together 
with  an  account  of  baptisms  from  1636  to  1659. 

As  regards  the  present  question  the  records  may  be  considered 
complete.  It  sufficiently  appears  from  the  proceedings  of  the  church, 
at  its  first  meeting,  after  Mr.  Higginson's  settlement,  Sept.  10,  1660, 
that  all  important  matters  must  have  been  copied  from  the  former 
book.  A  committee,  then  appointed  "  to  review  the  church  book," 
&c.,  consisting  of  "Major  Hawthorn,  Mr.  Battis,  Mr.  Price,  the  two 
deacons,  together  with  the  pastor," — reported,  "•  That  they  conceived 
the  book  itself  and  the  paper  of  it  being  old,  not  well  bound,  and  in 
some  places  havirig  been  wet  and  torn,  and  not  legible,  is  not  like  to 
continue  long  to  be  of  use  for  posterity  ;  therefore  they  thought  it 
best  if  it  were  kept  in  safety  by  the  elders,  hy  that  means  it  viay  he 
of  good  use  so  long  as  it  will  last.  Only  some  few  passages  in  it 
which  do  reflect  upon  particular  persons,  or  upon  the  whole  church 
without  any  church  vote,  and  without  due  proof,  they  did  mark  in 
the  book  as  thinking  they  should  be  struck  out."f 

Mr.  Higginson  thus  had  possession  of  the  whole  former  book  as 
well  as  the  transcripts  from  it.  He  was  very  exact  in  his  church  re- 
cords, especially  in  what  related  to  the  admission  of  members.  But 
no  intimation  is  to  be  found  in  the  whole  church  book  of  any  test 
creed,  or  prescribed  articles  of  faith,  having  ever  been  adopted,  or 
used,  in  the  First  Church. 

A  single  instance  from  his  records  of  admission  is  enough  to  show 
the  spirit  of  the  whole.  "1678.  At  a  church  meeting,  March  9, 
(after  naming  eight  persons) — these  eight  having  been  propounded  a 
month,  no  exception  coming  against  them,  they  making  their  profes- 
sion of  faith  and  repentance  in  their  own  way,  some  by  speech, 
others  by  writing,  which  was  read  for  them,  they  were  admitted  to 
membership  in  this  church,  by  consent  of  the  brethren,  they  engag- 
ing in  the  covenant. "j" 

[*  Ante,  pp.  13,  14.]  [f  Ante,  p.  47.]  [t  Ante,  p.  83  ] 


260 

Thus  appears  the  entire  agreement  of  authentic  history  and  church 
records  with  the  principles  of  the  founders  in  proving  the  freedom  of 
candidates  for  church  memlaership  in  making  confession  of  their  own 
faith  in  their  own  way.  The  Cambridge  Platform,  of  1648,  shows 
tie  spirit  in  which  such  confessions  were  to  be  met  on  the  part  of 
the  church  ;  inculcating  "  such  charity  and  tenderness  to  be  used  as 
the  weakest  Christian,  if  sincere,  might  not  be  excluded  nor  discour- 
aged." 

It  might  be  asked,  as  it  sometimes  had  been,  "what  possible  dif- 
ference," whether  such  candidates  were  required  to  subscribe  to  "  a 
written  confession,"  or  to  make  in  some  other  satisfactory  mode  a 
profession  of  their  faith?  The  difference  in  the  two  modes  is  self- 
evident  and  manifestly  essential.  One  accords  with  the  right  of  pri- 
vate judgment  and  the  acknowledged  sufficiency  of  the  Scriptures  ; 
the  other  contravenes  these  fundamental  principles  of  Protestantism. 
The  one  is  in  harmony  with  the  spirit  of  Congregationalism  ;  the 
other,  adverse  to  it.  The  one  in  its  tendency  is  beneficent  ;  the 
other,  pernicious.  The  one  leads  to  increasing  knowledge  and  love 
of  Christian  truth  ;  the  other  tends  to  stifle  the  spirit  of  free  inquiry. 
The  one,  in  short,  is  a  delightful  privilege,  the  other,  an  odious  impo- 
sition. 

Our  forefathers,  of  the  first  generation,  were,  indeed,  "  noble  Be- 
reans  "  in  settling  their  principles  of  church  polity, — searching  the 
Scriptures  daily  for  divine  guidance.  We  all  venerate  their  princi- 
ples, though  in  following  them  out  we  may  now  be  led  to  different 
conclusions  and  reject  some  of  their  opinions.  So,  too,  we  all  ad- 
mire the  spirit  which  actuated  them,  and  bless  God  for  its  glorious 
results,  while  we  feel  obliged  to  disapprove  some  parts  of  their  con- 
duct ;  for  where  on  earth  is  to  be  found  human  perfection  ?  Charity 
will  gladly  throw  her  mantle  over  errors,  which  our  fathers  committed 
in  common  with  other  great  and  good  men  of  their  day,  while  grati- 
tude delights  to  indulge  her  warmest  admiration  of  the  wisdom,  en- 
ergy, and  fidelity  to  principle,  which  raised  them  above  the  spirit  of 
their  age,  above  all  sectarian  influence,  and  even  above  the  bias  of 
their  own  darling  opinions,  in  their  steadfast  adherence  to  the  Scrip- 
tures as  their  only  guide  and  standard  in  the  constitution  of  their 
churches. 


261 


NOTE   A.— Page  244. 

It  is  due  to  Mr.  Felt's  Ecclesiastical  History  of  New  England,  as 
well  as  to  Trirtli,  that  a  more  particular  exposition  of  its  errors  in 
relation  to  the  First  Church  in  .Salem,  (omitted  in  the  Brief  Sketch^ 
should  be  given  in  connection  with  our  review  of  the  "Third  Discus- 
sion." If  the  peculiar  circumstances  and  singular  influences  under 
which  these  errors  were  committed  are  lost  sight  of,  thoy  might  be 
regarded  as  characteristic  of  the  whole  work.  Such  an  inference 
would  doubtless  be  unjust, — however  manifest  may  be  the  "serious 
defect,"  as  stated  by  a  friendly  noticer  of  the  first  volume — "namely, 
the  want  of  a  copious,  continuous  and  minute  reference  to  the  orio-i- 
nal  sources  from  which  the  author  has  drawn."  We  would  not  pre- 
judice, but,  on  the  contrary,  essentially  improve  the  work  by  correct- 
ing errors  lying  at  the  foundation  of  its  important  subject,  and  there- 
fore, if  persisted  in,  fatal  to  its  character  as  a  truthful  history. 

A  comparison  of  the  author's  account  of  the  constitution  of  the 
First  Church  in  Salem,  at  its  formation,  with  that  transmitted  to  us 
by  Rev.  John  Higginson,  through  Secretary  Morton  and  Dr  Cotton 
Mather,  shows  the  striking  contrast  between  them  ;  and  just  so  far 
as  the  former  varies  from  the  latter,  it  becomes  erroneous,  confused 
and  fallacious. 

First  look  at  the  clear  and  explicit  account  of  the  institution  of 
the  churcii,  doubtless  given  by  Mr.  Higginson  himself  to  Morton,  for 
"New  England's  Memorial,"  in  a  style  worthy  of  "incomparably  the 
best  writer"  of  the  time  in  America, — describing  the  scriptural 
"confession  of  faith  and  covenant,"  by  which  the  First  Church  was 
constituted  in  1629,  and  identifying  it  by  specifying  one  of  its  pecu- 
liar articles.  Look  also  at  the  clear  and  exact  account,  furnished  in 
like  manner  to  Mather,  for  "  Magnalia,  &c.,  or  the  Ecclesiastical  His- 
tory of  New  England,"  presenting  a  true  copy  of  the  original  "in- 
strument" itself,  declaring  its  character  and  the  veneration  with 
which  it  was  ever  regarded.  These  two  authorities  are  quite  suffi- 
cient, though  added  to  them  may  be  seen  extracts  both  from  Hub- 
bard and  Bentley  ;  and  also  Mr.  Gott's  letter  to  Gov.  Bradford,  in- 
forming him  of  the  preparatory  proceedings,  on  July  20th,  pursuant 
to  Gov.  Endicott's  order  upon  consultation  with  Messrs.  Higginson 
and  Skelton  and  other  principal  founders  of  the  church. 

34 


262 

Next  look  at  the  account  (ante,  p.  236,)  taken  from  Felt's  "Eccle- 
siastical History  of  New  England,"  where  it  is  preceded  by  Gott's 
letter.  You  here  find  the  briefest  statement  of  the  institution  of  the 
First  Church,  and  that  strikingly  erroneous.  Instead  of  the  "  con- 
fession of  faith  and  covenant  in  scripture  language,'"  described  and 
set  forth  so  exactly  by  the  patriarch  John  Higginson,  you  are  met 
with  "  The  church  platform  of  rule,  covenant  and  articles  of  faith, 
being  Calvinistic,"  &;c.  Morton  &  Mather,  as  authorities  on  this 
subject,  are  ignored  or  disregarded.  But  Gott's  letter  receives  par- 
ticular attention,  and  in  commenting  upon  an  apparent  repetition  of 
the  form  of  ordination,  our  author  refers  to  "Morton's  Memorial,"  as 
he  afterwards  does  to  "Mather's  Magnalia,"  in  a  manner  which  shows 
that  these  standard  authorities  were  before  him.  Why  were  they  so 
signally  disregarded  at  his  very  entrance  upon  the  most  important 
part  of  his  whole  subject — the  Congregationalism  of  New  England  ? 
The  inquiry  may  be  best  answered  by  a  recurrence  to  certain  facts. 

In  the  year  1854,  (see  ante,  p.  205,)  Rev.  Dr.  Worcester  delivered 
a  lecture  at  the  Essex  Institute,  in  which  he  maintained  the  two  fol- 
lowing points  : 

"I.  That  at  the  formation  of  the  First  Church,  6th  of  Aug., 
1629,  there  was  a  Confession  of  Faith,  as  well  as  a  Covenant, — to 
which  candidates  for  membership  were  required  to  give  their  approv- 
al and  consent. 

II.  That  the  Covenant  called  the  first  Covenant,  was  not  that 
Covenant ;  but  was  the  first  Covenant,  as  renewed  and  enlarged  in 
1636." 

In  proof  of  the  first  point,  was  adduced  the  "Direction,"  &c.,  pre- 
pared by  Rev.  John  Higginson,  in  1665;  a  pamphlet  which,  as  sta- 
ted by  Dr.  W.,  was  found  by  Rev.  J.  B.  Felt,  soon  after  his  atten- 
tion was  called  to  the  subject  by  a  Discourse  delivered  at  the  centen- 
nial anniversary  of  the  Tabernacle  Church  in  1835." 

In  proof  of  the  second  point.  Dr.  W.,  as  we  have  seen,  (ante,  p. 
188)  curiously  analyzed  "the  Covenant  called  the  first  Covenant" — 
and  from  a  particular  examination  of  some  of  its  parts,  alleged  the 
following  result : 

"  The  conclusion  is  to  my  mind  irresistible  from  the  internal  evidence 
alone,  that  the  Covenant  printed  in  the  Magnalia  of  Mather,  and  often 
cited  as  the  Covenant  of  the  First  Church  at  its  beginning,  could  not 
have  been  the  first   Covenant  of  that   Church.     It   was,  as  stated  in 


263 

the  Transcript  alluded  to  above,  the  '  Covenant  propounded  by  the 
Pastor,  agreed  upon  and  consented  to,  by  the  brethren,  in  1636.' 
Hugh  Peters  was  at  this  time  their  Pastor." 

Now  let  us  see  what  is  the  new  source  of  evidence  substitute!  by 
Mr.  Felt,  in  his  Ecclesiastical  History,  for  th;U  of  Morton  and 
Mather,  in  relation  to  the  two  points  thus  maintained  by  Dr.  Wjr- 
cester. 

First, — "A  pampldet,  printed  about  1660,  &c.,  proves  tliat  the 
first  independent  church  of  Salem  at  their  outset  had  articles  of 
faith."  But  why  have  we  no  explanation  of  the  origin  or  purpose  of 
this  ancient  pamphlet?  Why  are  we  not  informed  how  it  came  to  be 
imagined  that  a  pamphlet,  without  name  or  date,  and  supposed  to  be 
printed  about  1660.  could  supersede  the  ol \  established  historical 
authorities  on  the  subject  of  the  formation  of  tlie  Salem  Church  in 
1629?  This  must  have  been  the  very  pamphlet  '"found  by  Rev  J. 
B.  Felt,"  in  the  Boston  AthcnLeum,  and  first  noticed  by  Dr.  W.  in 
the  Appendix  to  his  Plymouth  Discourse,  1848,"  and  then  considered 
by  him  as  "undoubtedly  issued  in  1680," — though  afterwards  the 
true  year  was  ascertained  to  be  1665.  Wliy  did  not  our  author  as- 
sign the  true  year  of  tlie  pamphlet's  issue,  and  refer  to  the  discov- 
erer of  its  paramount  authority  ?  Why  made  he  no  allusion  to  the 
public  discussion  which  had  just  before  taken  place  respecting  the 
constitution  of  the  First  Church,  (or  to  the  learned  and  impartial 
notice  of  that  discussion  in  the  Christian  Examiner,)  in  which  the 
character  of  the  pamphlet  was  clearly  unfolded,  and  its  origin  traced 
to  Rev.  John  Higginson,  who  had  himself  so  identified  what  it  was 
likened  to  •'  for  substance,"  that  nothing  else  could  be  mistaken  for 
it  ?  Why  indeed  was  not  a  document  to  which  so  much  importance 
was  attached,  presented  entire  in  this  copious  Ecclesiastical  History 
of  New  England?  A  single  page  or  two  would  have  sufficed  for  .the 
whole  of  it — confession  of  faith,  half-way  Covenant,  and  "questions 
to  be  answered  at  the  baptizing  of  children."  Would  it  not  bear  the 
light,  and  was  its  mystical  character  therefore  preferred  ?  So  it 
would  seem. 

Next,  as  to  the  "second  point," — the  Covenant, — a  like  mystical 
obscurity  attends  it.  A  foot-note  introduces  us  to  Hugh  Peters  as 
its  chief  author,  in  the  following  manner:  "This  Covenant  differs 
from  the  second,  formed  1636,  which  has  long  been  supposed  to  be 
the   first,   and   from  the   hand   of  Higginson,   when   it    was  probably 


264 

drawn  up  by  Peters  at  the  later  date."  Why  are  we  not  informed 
what  was  the  "first,"  and  what  was  the  "second"  covenant,  and 
how  they  differed  ?  Why  is  no  attempt  made  to  explain  the  contra- 
diction between  the  note  and  the  text,  or  to  account  for  the 
strange  conceit  that  the  covenant,  "  which  has  long  been  supposed  to 
be  the  first,  and  from  the  hand  of  Higginson,  was  probably  drawn 
up  by  Peters" — a  conceit  never  before  heard  of?  Why  did  not  our 
author  refer  to  the  originator  of  it,  or  assign  some  reason  for  it  ?  If 
not  at  liberty  to  do  the  former,  and  unable  to  do  the  latter,  why 
should  he  introduce  a  conjectural  note,  to  confound  his  own  positive 
assertion  in  the  text  f  The  Covenant,  which,  as  he  there  states,  was 
"  drawn  up  by  Mr.  Higginson,"  and  of  which  "  thirty  "  copies  were 
made,  could  have  been  no  other  than  that  very  Covenant  "  which  has 
long  been  supposed  to  be  the  first,  and  from  the  hand  of  Higginson." 
The  note  and  the  text  cannot  stand  together. 

Our  author's  account  of  the  renewal  of  the  covenant  in  1636, 
makes  confusion  worse  confounded,  besides  departing  entirely  (ex- 
cepting the  mere  fact  of  renewal)  from  the  authority  cited  in  the 
margin — the  only  authority  referred  to — "  Mather's  Magnalia."  He 
flies  off  at  once  from  the  clear  light  of  this  authority  into  the  mists  of 
error  and  delusion, — evidently  captivated  by  a  new  authority,  not 
historical  but  controversial,  yet  seeming  to  blind  his  judgment  and 
his  conscience  too  as  a  faithful  historian.  As  this  account,  confused 
as  it  is,  contains  all  that  we  find  in  addition  to  the  note  to  support 
the  surmise  of  a  "second"  covenant  "in  1636" — or  that  the  one 
"  long  supposed  to  be  the  first  and  from  the  hand  of  Higginson — was 
probably  drawn  up  by  Peters," — it  may  deserve  a  more  particular  con- 
sideration. 

From  the  manner  in  which  Mather's  Magnalia  is  referred  to,  in 
connection  with  this  account,  there  was  reason  to  expect  here  what 
is  related  in  Magnalia  on  the  subject.  And  had  the  author  faithfully 
followed  his  guide  we  should  have  been  presented  with  the  luminous 
and  true  statement,  (ante,  p.  6,)  beginning  as  follows:  "Now 
the  Covenant  whereto  these  Christians  engaged  themselves,"  &c., 
giving  the  genuine  original  covenant  at  length,  and  adding  at  the 
end,  "By  this  Instrument,"  &c.,  closing  with  "So  you  have  seen  the 
nativity  of  the  First  Church  in  the  Massachusetts  Colony." 

But  instead  of  such  a  worthy  and  truthful  exhibition  of  the  noble 
old  Covenant,  what  do  we  find  ?     A  pitiful  medley  of  fragments,  with 


265 

not  a  single  entire  article  of  the  "venerable  instrument,"  or  a  clear 
idea  of  anything  pertaining  to  it,  as  if  it  were  the  purpose  of  history 
to  conceal  facts,  as  it  is  sonietimcs  said  of  language  in  regard  to 
thoughts.  These  fragmentary  extracts  or  broken  articles,  as  before 
observed,  are  all  that  we  find  in  the  whole  volume  of  any  covenant  of 
the  Firt  Church,  whether  of  1629  or  1636, — whether  the  first  "  drawn 
up  by  Mr.  Higginson,"'  and  "accepted  by  Thirty  Members,"  or  the 
"  second — probably  drawn  up  by  Peters," — or  that  "  somewhat  al- 
tered from  the  first."  Why  did  not  our  author,  on  coming  to  the  year 
1636,  give  us  the  "second"  covenant,  mentioned  in  this  note,  if  any 
such  existed,  or,  if  not,  correct  his  mistake  and  give  us  the  first  which 
he  had  failed  to  do  before  ?  Why  not,  at  least,  give  us  the  renewed 
"covenant  somewhat  altered  from  the  first,"  or  tell  us  what  it  was, 
hoio  and  lohen  altered?  We  are  indeed  told, — "It  had  reference  to 
events  of  the  time."  But  what  is  the  time  referred  to?  From 
certain  allusions  to  Roger  Williams,  &c.,  connected  with  "the  last 
extract,"  it  would  seem  to  be  the  time  when  the  covenant  was  re- 
newed, 1636,  but  from  the  "extract"  itself,  and  from  that  immedi- 
ately preceding  it,  we  should  infer  that  it  was  when  the  covenant 
was  made,  viz.:  1629.  This  "last"  extract  jiromising  "lawful  obe- 
dience," &c.,  is  taken  from  the  7th  article — which  is  the  one  special- 
ly referred  to  in  Morton's  account  of  the  original  "  confession  of 
faith  and  covenant."  The  extract  preceding  it,  relating  to  "  the  In- 
dians," forms  a  part  of  the  6tii  article,  which  was  adopted  pursu- 
ant to  repeated  instructions  from  the  "  Governor  and  Company  in 
England."  It  happens,  too,  to  be  the  very  article,  as  already  inti- 
mated, (p.  236,)  which,  according  to  our  author's  own  statement  was 
contamed  in  th3  original  covenant  of  1629.  In  the  first  edition  of 
"  The  Annals  of  Salem,"  published  by  him  in  1827,  he  adds,  at  the 
close  of  a  copy  of  Gott's  Letter  to  Gov.  Bradford,  (p.  28.)  as  follows: 
"When  the  6th  of  August  came,  &c.:  A  platform  of  church  govern- 
ment, a  confession  of  doctrines  in  general  and  a  covenant  were 
adopted  .  .  .One  particular  contained.in  their  covenant  was.  that  they 
would  endeavor  to  be  clear  from  being  stumbling  blocks  in  the  way 
of  the  Indians."  It  is  thus  demonstrated,  and  by  Mr.  Felt  himself, 
that  the  covenant  from  which  these  fragmentary  extracts  are  taken 
was  the  true  original  covenant  of  1629.  The  author  must  have  for- 
gotten his  own  authority  when,  following  a  powerful  example, 
(ante,  p.  188)  he  was  led  into  such  a   contradiction  of  it. 


266 

It  IS  easy  to  see  how  the  author  was  misled  and  deluded  in  this 
part  of  his  History,  however  hard  it  may  be  to  account  for  it.  His 
distinguished  friend,  the  pastor  of  the  Tabernacle  Church,  having 
conceived  from  the  discovery  of  an  old  "Tratiscript  of  a  pamphlet" 
that  the  Covenant  of  the  First  Church,  at  its  foundation  in  1629,  con- 
sisted of  a  single  sentence  only  of  what  had  long  been  supposed  the 
first  covenant,  and  that  a  second  covenant  was  formed  upon  the  re- 
newal of  the  first  in  1636, — being  comprised  in  the  renewing  pre- 
amble,— he  expressed  his  strong  conviction  that  with  this  brief  cov- 
enant there  was  originally  adopteci  a  distinct  confession  of  faith,  to 
be  assented  to  by  all  who  joined  the  church — which  confession  of 
faith  however  "  had  not  been  discovered."  Mr.  Felt's  interest  in 
the  matter  was  thus  excited,  and  he  was  so  fortunate  as  soon  after  to 
find  in  the  Boston  Athenteum  an  old  pamphlet  which  his  friend  could 
interpret  as  evidence  of  just  such  a  confession  of  faith  as  he  had  im- 
agined. Both  would  of  course  be  delighted  with  the  discovery,  and 
disposed  to  make  tlie  most  of  it.  Cordially  sympathizing  in  their 
sentiments  and  views  on  the  subject,  they  would  naturally  strengthen 
each  other's  confidence  in  this  new  evidence  till  it  seemed  to  them 
conclusive.  Mr.  Felt  too  would  naturally  adopt  his  honored  friend's 
interpretation  of  the  old  "transcript  of  a  pamphlet,"'  and  the  infer- 
ences he  had  drawn  from  it  in  regard  to  the  first  covenant,  without 
troubling  himself  to  inquire  much  into  the  reasonableness  of  them. 
And  such  appears  to  be  the  fact  from  his  various  representations 
connected  with  the  constitution  of  the  First  Church,  in  the  text  of 
l>is  History,  in  the  note,  and  in  his  account  of  the  renewal  in  1636. 
Excepting  the  statement  in  the  text  (which  is  not  true)  as  to  the 
■'covenant  and  articles  of  faith  being  Calvinistic,"  he  scarcely  ven- 
tures upon  a  positive  assertion,  while  he  takes  for  granted  the  two 
nutiu  points  before  mentioned,  as  argued  by  Dr.  Worcester  in  his 
lecture  at  the  Essex  Institute.  Thus,  in  his  note  on  the  first  cove- 
nant he  assumed  that  there  was  a  "'second,  formed  1636 — probably 
drawn  up  by  Peters  " — and  on  arriving  at  the  year  1636, — when 
•' Hugh  Peters  becomes  the  pastor," — he  adds,  "They  renew  their' 
covenant,  somewhat  altered  from  the  first.  Ifc  evidently  had  refer- 
ence to  events  of  the  time."  He  then  proceeds  to  comment  on  frag- 
mentary extracts  from  divers  articles  of  the  covenant,  but  does  not 
positively  say  for  what  purpose,  leaving  us  to  conject\ire  that  it  might 
be  to  show  that  the  covenant  is  a  "second,"  or  one  "somewhat  al- 
tered from  the  first."      But,  as  we  have  seen,  two  of  the  articles  thus 


267 

commented  on  by  him,  viz. :  that  engaging  "hiwful  obedience,"  &c., 
and  that  relating  to  "laying  stumbling  blocks  before  the  Indians," 
are  specially  proved  to  belong  to  the  genuine  first  Covenant  of  1629, 
the  latter  upon  his  own  authority,  and  the  former  upon  that  of  Mor- 
ton's New  England's  Memorial.  The  other  extracts  referred  to  in 
like  manner  must  appear  to  any  unprejudiced  mind  equally  applica- 
ble to  the  time  when  the  covenant  was  "first  made"  as  to  that  when 
it  was  "renewed."  And  had  the  author  presented  entire  the  whole 
nine  articles  of  the  covenant  renewed,  it  would  have  been  seen  at 
once  that  they  are  just  what  Francis  Higginson  would  naturally  have 
conceived  in  drawing  up  the  original  "  confession  of  faith  and  cove- 
nant," and  what  no  self-humbling  Christians  would  have  thought  of 
adding  in  a  penitential  preamble  to  renewing  their  church  covenant. 
Yet  these  fragmentary  comments  are  the  only  evidence  presented  by 
our  author  for  the  statement  in  his  note  on  the  first  covenant  that  it 
"differs  from  the  second,  formed  1636,  which  has  long  been  supposed 
to  be  the  first,  and  from  the  hand  of  Higginson,  when  it  was  proba- 
bly drawn  up  by  Peters,  at  the  later  date."  No  authority  is  assigned 
for  the  statement.  Neither  Dr.  Worcester,  nor  any  of  his  publica- 
tions on  the  subject,  is  referred  to  at  all.  And,  what  is  most  remark- 
able, no  allusion  whatever  is  made  to  the  "  transcript  of  a  pamphlet'" 
to  which  such  importance  is  attached  by  Dr.  W.  as  proof, — "  That 
the  Covenant  called  the  first  Covenant,  was  not  that  Covenant ;  but 
was  the  first  Covenant  as  renewed  and  enlarged  in  1636." 

Our  author  is  quite  as  far  from  expllcitness  as  to  his  authorities  on 
the  other  point, — viz  :  "  that  at  the  formation  of  the  First  Church, 
6th  of  Aug.,  1629,  there  was  a  confession  of  faith  as  well  as  a  cove- 
nant, to  which  candidates  for  membership  were  required  to  give  tlieir 
approval  and  consent."  While  ignoring  the  long  established  author- 
ities, he  makes  no  reference  to  any  that  are  substituted  in  tlicir  place, 
except  the  mere  assertion  that  "  A  pamphlet  printed  about  1660, 
&c.,  proves  that  the  first  independent  church  of  Salem,  at  their  out- 
set, had  articles  of  fai'h."  The  reference  to  Chalmers  amounts  to 
nothing — besides  being  incorrect — for  he  speaks  not  of  "  doctrines,  " 
but  of  "  a  characteristic  covenant  and  peculiar  profession  of  faith, 
which  formed,"  &c.  On  the  point  touching  the  Covenant  the  author 
might  have  found  an  apposite  proof  in  the  specification  by  Chalmers, 
(in  his  Political  Annals)  not  only  of  the  6th  article,  but  of  tlie  8th, 
("  nor  will  we  deal  oppressingly,"  &c.,)  as  parts  of  the  original  Cov- 
enant of  the  Salem  Church.     This   would   have   well    accorded    with 


268 

his  own  specification  of  the  6th  article,  (about  "laying  stumbling- 
blocks  in  the  way  of  the  Indians,"  &c.,)  in  the  first  edition  of  his 
Annals  of  Salem,  where  he  so  justly  denominates  the  original  "■  in- 
strument,"— "•  a  confession  of  doctrines  in  general,  and  a  covenant." 

The  little  care  or  thou.^ht  exercised  by  the  author  upon  what  he 
calls  "A  pamphlet  printed  about  1660," — found  by  himself  and  used 
as  before  seen,  by  Dr.  Worcester,  is  remarkably  manifested  by  the 
manner  in  which  he  quotes  and  remarks  upon  the  church  record  re- 
specting it  in  the  second  edition  of  the  Annals  of  Salem,  (2  vol.  p. 
586,)  where  it  is  stated  as  follows:  "1665,  Oct.  5.  The  pastor 
informs  the  church  that  their  covenant,  'being  ye  same  for  substance 
agreed  upon  in  1 629,'  is  now  printed  and  ready  for  their  use.  As 
Mather's  Magnalia  says  that  this  covenant  was  renewed  about  seven 
years  after  its  adoption,  and  does  not  accompany  the  statement  with 
the  qualifying  phrase  '  for  substance,'  many  have  incorrectly  conclud- 
ed tliat  this  covenant  was  literally  and  verbally  the  same  as  it  was  in 
its  beginning."  By  recurring  to  the  true  record  (ante,  p.  62,)  it  will 
m1  !  t  a  mistaken  view  our  author  here  took  of  it.  This  edi- 
tion of  his  Annals  of  Salem  was  published  in  1845,  after  he  had  be- 
come possessed  with  the  notion  of  a  "second,"  or  an  "altered  cove- 
nant," and  he  thus  heedlessly  represents  the  pastor,  (who  was  John 

g^'inson  ,)  as  applying  to  the  church  covenant  what  he  says  of  his 
"short-writing,"  proposed  as  a  "help,"  &c.,  and  then  remarks  upon 
the  Covenant  in  Mather's  Magnalia,  (sanctioned  by  Mr.  Higginson 
himself)  as  incorrectly  given  because  the  same  egregious  mistake  is 
not  made  there. 

Sr.rh  i-i  the  erroneous,  confused  and  fallacious  account  given  by 
the  autlior  of  this  new  Ecclesiastical  History  of  New  England,  of  the 
foundation  and  constitution  of  the  First  Church  in  Salem,  compared 
with  the  clear,  explicit  and  authentic  relation  of  the  same  memorable 
transaction,  presented  by  Rev.  John  Higginson,  tlirough  Secretary 
Morton  and  Dr.  Cotton  Mather,  the  incontrovertible  authority  and 
only  standard  of  truth  on  the  subject.  May  we  not  rely  on  the  fidel- 
ity of  the  author  to  correct  the  manifest  errors  of  his  account  accord- 
ing to  this  authentic  relation  and  standard  of  the  truth  ?  No  histo- 
jian  can  be  under  higl^er  obligations  to  be  faithful,  than  the  writer  of 
an  Ecclesiastical  History  of  New  England  ;  and  no  chapter  in  such 
a  history  can  be  more  important  than  that  demanded  by  the  institu- 
tion of  the  First  Church  in  Salem,  involving  as  it  does  the  origin, 
principles,  and  true  character  of  New  England  Congregationalism. 


269 


NOTE    B.— Page  244. 

History  being  a  "  record  of  truth  for  the  instruction  of  mankind," 
the  historian's  first  duty  is  fidelity  to  the  truth ;  and  just  so  far  as 
he  fails  in  this,  his  work  te'nds  to  the  deception  of  mankind,  and,  of 
course,  deserves  their  condemnation.  This  rule  is  applicable  to  every 
writer  of  history,  more  especially  to  the  compiler,  Avho  purposely  con- 
tradicts authentic  history,  and  most  strictly  to  the  contriver  of  alter- 
ations in  authentic  history,  to  produce  impressions  contrary  to 
the  author's  meaning,  as  well  as  to  the  truth. 

Of  this  most  aggravated  degree  of  the  off'ence  a  remarkable  in- 
stance is  presented  in  the  Appendix  to  the  new  edition  of  Morton's 
New  England's  Memorial.  Judge  Davis,  the  late  eminent  jurist  and 
antiquarian,  after  giving  his  attention  for  many  years  to  the  early 
history  of  New  England,  published  an  improved  edition  of  the  Me- 
morial in  1826,  with  an  Appendix,  containing  the  rich  fruits  of  his 
learning  and  research.  From  the  passage  in  the  Memorial  describ- 
ing the  original  "confession  of  faith  and  covenant"  of  the  First 
Church  in  Salem,  which  states  that  the  "  aforesaid  confession  of 
faith  and  covenant  was  acknowledged  only  as  a  direction,  pointing 
unto  that  faith  and  covenant  in  the  holy  Scriptures,"  &c..  Judge  Da- 
vis refers  by  a  marginal  note  "for  a  copy  of  this  covenant"  to  his 
"Appendix  &c.,"  where  we  accordingly  find  it  as  taken  from  Math- 
er's Magnalia,  (ante,  pp.  5,  6,  7,)  to  which  the  learned  editor  adds 
the  following  remarks  :  "  The  people  at  Salem  consulted  with  those 
of  Plymouth  in  the  settlement  of  their  church  order,  and  this  instru- 
ment, which  is  to  be  considered  as  expressing  the  character  and 
views  of  those  memorable  worthies,  is  venerable  for  its  antiquity, 
and  estimable  for  its  mild  and  benignant  spirit.  As  the  reverend 
author  of  the  Description  of  Salem  justly  observes  :  It  may  be  es- 
teemed, if  not  for  its  theology,  for  its  simplicity.  If  it  speak  not 
the  language  of  a  sect,  it  breathes  the  spirit  of  Christian  union." 
Such  was  the  natural,  simple  and  truthful  course  pursued  by  Judge 
Davis. 

Let  us  now  look  at  the  course  taken  by  the  editors  of  this  new  edition 
of  the  Memorial.  Like  their  distinguished  predecessor  they  refer  from 
the  passage  describing  the  Covenant  of  1629,  "  for  a  copy  of  t  lis  con- 
fession and  covenant,"  to  their  "Appendix  A."    But  upon  turning  to 

35 


270 

this  Appendix,  instead  of  finding  what  we  were  sent  there  to  see,  we 
are  surprised  by  the  following  delusive  heading: — "The  Articles  of 
Faith  and  Covenant  of  1629."  This  at  once  introduces  us  to  a  most 
remarkable  process  of  mystification,  seemingly  designed  to  substitute 
for  the  true  "  confession  and  covenant  "  of  1629,  a  very  difi'erent  one, 
together  with  articles  of  faith,  and  to  transfer  the  genuine  "  instru- 
ment "  from  1629  to  1636.  Judge  Davis's  authority  is  first  disposed 
of  with  a  gentle  rebuke  for  his  ignorance  or  oversight  of  what  was 
material  to  a  "  faithful  history  of  the  principles  and  proceedings 
of  the  Fathers."  It  is  intimated  that  he  "  overlooked  the  fact  that 
the  "  direction  "  of  which  Morton  speaks,  contained  both  a  confes- 
sion of  faith  and  a  covenant,  while  they  ignore  the  real  fact  that  the 
word  "direction"  was  here  used  as  a  mere  descriptive  term,  (a  fa- 
vorite one  with  Rev.  John  Higginson,)  indicating  that  the  "  confes- 
sion of  faith  and  covenant  "  referred  to,  was  one  instrument, — a  blend- 
ed "  confession  of  faith  and  covenant,"  and  purely  scriptural.  In 
like  manner  they  ignore  the  fact  that  it  was  to  this  blended  "  confes- 
sion of  faith  and  covenant "  that  Hubbard,  Mather  and  Prince  al- 
luded when  speaking,  as  alleged,  of  a  "  confession  of  faith  as  well  as 
a  covenant." 

It  is  next  erroneously  said : — "  In  1665  the  First  Church  in  Salem 
issued  a  new  direction,"  &c.  The  "new  direction"  was  adopted  by 
the  Church  in  1680,  (ante,  p.  85,)  consequent  upon  the  Reforming 
Synod  of  1679.  The  "Direction"  of  1665  was  not  "issued  by  the 
Church,"  nor  was  it  called  a  "  new  direction."  It  was  simply  a  pro- 
posal from  the  pastor,  Mr.  Higginson,  consequent  upon  the  Synod  of 
1662,  "  as  a  help,"  &c.  The  first  notice  of  it  may  be  seen  (ante  p. 
59,)  when  upon  reading  the  Propositions  of  the  Synod  touching  Bap- 
tism, &c.,  "the  pastor  promised  that  in  time  convenient  he  would  com- 
municate unto  the  brethren  a  short  writing  as  a  help  for  the  practice 
of  the  Synod's  propositions."  And  (p.  62)  it  may  be  seen  that  on 
presenting  the  "  short  writing,"  he  called  it  a  "  direction  for  a 
profession,"  and  which  "  is  taken  out  of  the  Scriptures,  it  being  the 
same  for  substance  propounded  to  and  agreed  upon  by  the  church  in 
their  first  beginning,  1629,  6th  of  6th  month  ;  it  being  now  printed, 
any  that  desired  it  should  have  one  of  them  for  their  use." 

These  are  all  the  notices  that  we  find  in  the  church  records  of  this 
•'  short-writing,"  or  the  print  of  it.  It  seems  to  have  been  little 
used,  and   soon  forgotten.     Having  upon  its  recent   discovery  been 


271 

perverted  into  evidence  that  the  First  Church,  at  its  formation,  adopt- 
ed test  articles  of  faith,  and  also  been  made  the  ground  of  a  perver- 
sion of  the  authentic  history  in  relation  to  this  matter,  it  is  proper 
here  to  give  to  it  a  more  particular  attention. 

Mr.  Hi'^"-inson  s  views  in  relation  to  "  children  of  the  covenant," 
or  the  church,  and  the  baptism  of  their  children,  &c.,  may  be  seen  from 
his  records,  ante,  pp.  49,  60,  70,  and  together  with  his  colleague, 
I\Ir.  Noyes,  pp.  91,  2,  3.  The  result  of  the  Synod  of  1662,  on  this 
subject,  agitated  the  people  throughout  New  England,  anil  many  of 
the  ablest  divines  of  that  day  engaged  in  earnest  controversy  for  and 

against  it. 

The  late  Dr.  John  Eliot,  in  his  biographical  sketch  of  Richard 
Mather,  says  : — "  It  was  the  fifth  proposition  discussed  by  the  Sy- 
nod," '  Whether  those  who  make  a  profession  of  religion,  whereby 
they  give  themselves  up  to  God  in  a  solemn  covenant,  and  subject 
themselves  to  the  discipline  of  the  church,  shall  have  the  privilege 
of  baptism  for  their  children.'  There  were  several  who  opposed  the 
voice  of  the  Synod, — among  them  President  Chauncey,  Mr.  Daven- 
port of  New  Haven,  and  Mr.  Increase  Mather,  minister  of  the  second 
church  in  Boston.  Three  very  eminent  divines  were  elected  to  manage 
the  controversy  with  them,— Mr.  Allen  of  Dedham,  to  answer  Presi- 
dent Chauncey,  Mr.  Richard  Mather,  to  write  against  Mr.  Daven- 
port, and  Mr.  Mitchel  of  Cambridge,  a  younger  divine,  but  Vii\  daro 
nomine,  to  discuss  the  subject  with  Matlicr  thfe  younger.  The  books 
were  well  written,  but  the  manner  of  writing  which  Mr.  R.  Mather 
adopted,  pleased  old  Mr.  Higginson  of  Salem  so  much  that  he  said, 
'  he  was  a  pattern  to  all  the  answerers  in  the  world.'  " 

Mr.  Hifginson  was  among  the  most  zealous  for  carrying  out  ti\e 
doctrine  of  the  Synod  in  its  fullest  extent,  but  the  brethren  of  his 
church  were  divided  in  their  opinions  respecting  it.  He  desired,  of 
course,  to  afford  every  facility  for  the  practice  of  baptism,  and  at  the 
same  time  to  reconcile  the  brethren  to  his  own  views.  "  Because." 
as  both  he  and  Mr.  Noyes  were  persuaded,  "  baptizing  belonged  to 
their  office."  Hence  the  "short  writing "  furnished  by  him  "  as  a 
help,"  and  hence  his  recommendation  of  it  as  "  the  same  for  sub- 
stance propounded,"  &c.  What  was  "  propounded,  &c.  in  their  first 
beginning,  1629,"  was  as  well  known  as  it  was  dear  to  the  brethren 
of  the  church,  and  it  has  been  clearly  ascertained  to  us  by  Mr.  Higgin- 
son himself.     (See  ante,  pp  .  63,  4,  &c.)     The  first  p  ige  of  this  little 


272 

print,  which  was  without  date,  contained  the  title,  (as  ante,  p. 190,) 
with  the  following  quotation  added,  ^(ante,  p.  206) : — "  In  the  pre- 
face," and  closing  with, — "  not  to  be  made  use  of  as  an  imposition 
upon  any."  On  the  second  page  were  the  references  to  texts  of 
Scripture,  as  given  ante,  p.  206.  The  third,  fourth  and  fifth  pages 
contained  "  The  Confession  of  faith  "  and  "  The  Covenant,"  as  ante, 
pp.  190-1,  &c.,  and  on  the  sixth  page  were  the  "Questions  to  be 
answered  at  the  baptizing  of  Children,"  &c.,  as  ante,  pp.  206-7. 
The  covenant  was,  (like  the  "  solemn  covenant  "  alluded  to  by  Dr. 
Eliot,)  adapted  to  members  of  the  church,  not  admitted  to  full  com- 
munion, though  subject  to  discipline,  &c.,  that  is,  what  has  been 
called  the  Half-way  Covenant.  Such  was  Mr.  Higginson's  "short 
writing,"  which  he  gave  notice  of  to  the  church  as  a  "  Direction," 
&c.,  the  same  for  substance  propounded,  &c.,  1629,  6th  of  the  6th 
month. 

Recovered  from  its  long  oblivion,  the  old  pamphlet  has  been 
clothed  with  a  new  character,  the  reverse  of  that  given  to  it  by  Mr. 
Higginson,  and  instead  of  being  judged  for  its  substance  by  what 
was  "  propounded,  &c.,  in  their  first  beginning,"  &c.,  it  is  made  use 
of  to  determine  what  that  was  both  as  to  form  and  suhslance.  In- 
deed, the  contrivers  of  "  Appendix  A."  seem  to  have  done  what  they 
could  to  substitute  the  confession  of  faith  and  half-way  covenant  of 
1665,  for  the  true  confession  of  faith  and  covenant  of  1629.  Their 
inimitable  manner"  of  proceeding  in  attempting  this,  can  hardly  be 
described,  but  it  may  easily  be  perceived  on  comparing  the  6th  and 
7th  sections  of  chapter  4th,  and  book  1st  (ante  pp.  5,  6,  7,)  of  Math- 
er's Magnalia,  with  "Appendix  A."  The  6th  section  alone  is  suffi- 
cient for  the  comparison,  comprising,  as  it  does,  under  the  sanction 
of  John  Higginson,  the  "  confession  of  faith  and  covenant  in  scrip- 
ture language,"  as  drawn  up  by  his  father,  Francis  Higginson,  1629, 
with  pertinent  remarks  preceding  and  following  it,  in  clear,  explicit 
language,  not  to  be  mistaken.  Now,  how  is  this  important  and  most 
authentic  passage  of  history  treated  in  "  Appendix  A?" 

After  introducing  a  portion  of  the  remarks,  which,  in  the  Magna- 
lia, precede  the  true  covenant  of  1629,  this  true  covenant  is  set  aside, 
and  the  "  Direction,"  &c.,  of  1665  is  foisted  in,  at  the  end  of  which 
other  remarks,  applied  in  like  manner,  in  Magnalia,  to  the  true  orig- 
inal "  instrument,"  are  quoted  as  follows  :  Cotton  Mather  says,  "  The 
covenant  whereto  these  Christians  engraged  themselves,  which  was 
about  seven  years  after  solemnly  renewed  among  them,"  &c. 


273 

Mather  further   says,   "  By   this    instrument   was  the    covenant    of 
grace  explained,   and  recognized   by  the  first  church  in  this  colony," 
&c.     Hereupon  the  framers  of  "Appendix  A."  make  the  following 
remarks  :   "  The  covenant  published  in  Magnalia,  and  by  Judge  D^- 
vis,  in  his  Appendix,  w SiS  probabhj  enlarged  from  this  original,  at  the 
time  of  the  renewal,  seven  years  after  this  first  covenant  was  adbpted, 
in  August,   1629,  tohich  is  here  given."     We   have  italicized  several 
expressions  in  this  sentence,  which  appear  to  us  inexplicable.     "The 
covenant  published  in  Magnalia,  and  by  Judge  Davis,"  &c.,  was  the 
very  one  set    aside  as   before  mentioned,   to   make  way   for  "  Direc- 
tion,"   &c.,  and  that  certainly  was  itself  the  "  original,"    the  "first" 
covenant.     'What,  then,  can  be  meant  by  the  expressions — '•  proha- 
hly  enlarged  from  this  original,  at  the  time  of  the  renewal  sev^n  years 
after   this  first   covenant    was  adopted,    &c.,    ivhich  is  here    given?" 
What  first  covenant  was  here  intended?     It  could  not  possibly  be  the 
half-way  covenant  contained  in   the  "  Direction,"  &c.,   of  1665 — the 
only  covenant  previously  given,  and  therefore  seemingly  referred  to  by 
the  expression,  "  which  is  here  given."     It  might  well  be  the  "  holy 
covenant  whereby  that  church  state  was  formed," — as  represented  by 
the  quotation  in  "  Appendix   A."  from  Magnalia,  (ante,  p.  240,)  in- 
troducing the  "  Direction,"  &c.,    but  this  was  the  very  covenant  set 
aside  or  displaced   from  its  rightful   position  by  the    framers  of  this 
Appendix,    to  be    afterwards    presented   as    a  covenant    of  1636  ;   of 
course,  this,  though    really  the  first  covenant,    could    not    have  been 
what  was  here  intended.     From  a  statement  referred  to,  ante,  p.  246, 
it  would  seem  that  the   brief  sentence,  marked    as  if  a   quotation,  lu 
the  covenant  so  displaced,  and  transferred  to  1636,  must  be  'the  one 
intended  by   the  expressions,  "this   original,"  "this  first  covenant,  ' 
and  "  which    is  here  given."     Yet,    if  so,   why  is  it  not  given   now 
with  as  much  explicitness,  at  least,   as  before  ?     And  why  do  we  find 
no  intimation,  except  by  marks  of  quotation,  that  this  brief  sentence 
is  the  covenant  intended  ?     Had  the  framers  of  "  Appendix  A."  too 
strong  misgivings  to  be  explicit  on  the  subject  ?     They  must,  indeed, 
have  perceived   that  this  sentence,  so   marked   by   them,  formed  the 
beginning,  only,  of  the  true  first  covenant,— the  covenant  clearly  and 
explicitly  expressed   in  Magnalia  by  Higginson  and  Mather,  for  they 
both  sanction   it,   and   consequently  that   the  preamble,    introducing 
the  covenant  when  renewed,  was  all  that  belonged   to  the  year  1636. 
Nor  could  they  have  failed  to  observe  also  that  it   was  to  tliis  com- 


274 

plete  original  covenant,  given  in  Magnalia,  that  the  clear  and  em- 
phatic declaration,  (ante,  p.  7,)  was  subjoined,  viz.:  "By  this  In- 
strument was  the  covenant  of  grace  explained,"  die.  Yet  this  most 
explicit  declaration  is  disjoined  from  the  covenant  to  which  it  re- 
lates ;  and  the  "Instrument," — the  very  covenant  of  1629, — with  the 
preamble  to  its  renewal  in  1636,  is  gravely  set  forth  as  "  the  cove- 
nant propounded  by  the  pastor,  agreed  upon  and  consented  to  by  tho 
brethren  of  the  church,  in  the  year  1636." 

In  immediate  connection  with  this  proceeding,  and  in  conclusion 
of  "  Appendix  A.,"  is  introduced  the  "  Covenant  of  the  First 
CiiUKCH  IN  CHARLESTOAVN,»June  30,  1630,"  &c.,  but  without  any 
intimation  for  what  purpose,  or  a  single  word  of  comment.  The 
natural  and  just  inference  from  a  comparison  of  the  confession  of 
faith  and  covenant  of  the  Salem  Church,  drawn  up  by  Francis  Hig- 
ginson  in  1629.  with  the  covenant  of  the  Charlestown  Church, 
formed  in  1630,  would  be,  That  as  no  distinct  confession  of 
faith  was  adopted  with  the  latter,  so  a  fortiori,  none  with  the  for- 
mer, containing  as  it  does,  in  itself,  a  more  full  "  confession  of  faith 
and  covenant  in  scripture  language."  But  from  the  manner  in 
which  this  copy  of  the  Charlestown  covenant  has  been  referred  to, 
(ante,  p.  243,)  it  would  seem  considered  as  countenancing  the  suppo- 
sition that  "  the  original  form  of  the  covenant  of  1629,"  was  as  brief 
as  is  there  represented,  comprised  in  a  single  sentence. 

For  a  more  particular  notice  of  the  "  Covenant  of  the  First  Church 
in  Charlestown,"  see  ante,  p.  249,  where  the  incompleteness  of  the 
copy  of  it  in  "  Appendix  A."  is  shown,  and  a  full  and  correct  copy 
presented  from  Frothingham's  History  of  Charlestown. 

We  trust  that  this  remarkable  portion  of  the  Appendix  to  the  new 
edition  of  Morton's  Memorial  will  not  fail  to  attract  the  particular 
notice  of  the  Reverend  Board,  under  whose  auspices  it  has  gone  forth 
to  the  public,  and  that  it  will  receive  from  them  the  attention  which 
the  importance  of  the  subject  deserves,  and  the  correction  which  the 
truth  of  history  demands. 


275 


NOTE    C— Page  255. 

There  are  three  sources  of  evidence,  as  before  stated,  to  prove  the 
purely  Scriptural  constitution  of  the  First  Church  in  Salem,  viz. : 
The  authentic  history  of  its  foundation ;  the  ancient  records  of  the 
church ;  the  avowed  principles  of  the  founders.  The  two  former 
have  already  been  exhibited  in  sufficient  fulness.  Our  purpose  here 
is  to  adduce  some  passages  and  historical  authorities  (not  included  in 
the  Brief  Sketch)  illustrative  of  the  principles  of  the  founders,  which 
were  the  true  principles  of  Congregationalism. 

The  late  John  Quincy  Adams,  in  his  Address  on  the  Xew  England 
Confederacy,  before  referred  to,  quotes  Edmund  Burke  as  calling  "  the 
Puritan  spirit  the  Protestantism  of  the  Protestant  religion."  This 
the  Congregational  spirit  may  still  more  justly  be  called.  The  prim- 
itive Congregationalists,  or  Independents,  were  actuated  by  the  car- 
dinal principles  of  protestantism  in  the  purest  degree,  and  re-asserted 
them  with  explicitness  and  constancy.  Sir  James  Mackintosh  says 
of  Locke :  "  By  the  Independent  divines,  who  were  his  instructors, 
our  philosopher  was  taught  those  principles  of  religious  liberty  which 
they  were  the  first  to  disclose  to  the  world. ""^ 

Dr.  Belknap,  in  his  biography  of  John  Robinson,  one  of  the  fath- 
ers of  Congregationalism,  after  showing  that  the  members  of  his 
Church  were  called  Robinsonians,  and  Independents,  but  the  name 
by  which  they  distinguished  themselves  was  a  "  Congregational 
Church," — begins  his  account  of  their  church  as  follows  : — 

"  Their  grand  principle  was  the  same  which  was  afterwards  held 
and  defended  by  Chillingworth  and  Hoadley,  that  the  Scriptures 
given  by  inspiration  contain  the  true  religion  ;  that  every  man  has  a 
right  to  judge  for  himself  of  their  meaning,  to  try  all  doctrines  by 
them,  and  to  worship  God  according  to  the  dictates  of  his  own  en- 
lightened conscience."  And  he  closes  the  account  with  the  following 
sentence  :  "  And  finally  they  renounced  all  right  of  human  invention, 
or  imposition  in  religious  matters."! 

*  "No  man  can,  if  he  would,"  says  Locke,  "  conform  bis  faith  to  the  dictates  of  an 
other."  "True  and  saving  religion  consists  in  the  inward  persuasion  of  the  mind 
without  which  nothing  can  be  acceptable  to  God."    2  Works,  fol.  234. 

tDr.  Sprague,  in  "Historieal  Introduction"  to  the  first  volume  of  his  great  work 
"  Annals   of  the  American   Pulpit,"  says  of  John   Robinson,    "  that   he,   especially  in 


276 

Prince,  in  his  "  New  England  Chronology,"  refers  to  governor 
Winslow  as  saying, — "  As  the  Churches  of  Christ  are  all  saints  by 
calling,  so  we  desire  to  see  the  grace  of  God  shining  forth,  at  least 
seemingly,  (leaving  secret  things  to  God)  in  all  we  admit  into 
church  fellowship,  and  to  keep  off  such  as  openly  wallow  in  the  mire 
of  their  sins  ;  that  neither  the  holy  things  of  God,  nor  the  commun- 
ion of  the  saints  may  be  thereby  leavened,  or  polluted.  And  if 
any,  joining  to  us  when  we  lived  at  Leyden,  or  since  we  came  to  New 
England,  have  with  the  manifestation  of  their  faith  and  profession  of 
holiness,  held  forth  therewith  separation  from  the  Church  of  England, 
I  have  divers  times  in  the  one  place  heard  Mr.  Robinson  our  pastor, 
and  in  the  other  Mr.  Brewster  our  elder,  stop  them  forthwith,  show- 
ing them  that  we  required  no  such  thing  at  their  Lands,  but  only  to 
hold  forth  faith  in  Jesus  Christ,  holiness  in  the  fear  of  God,  and  sub- 
mission to  every  divine  appointment ;  leaving  the  Church  of  England 
to  themselves  and  to  the  Lord,  to  whom  we  ought  to  pray  to  reform 
what  was  amiss  among  them." 

Prince  proceeds  as  follows  :  "  Perhaps  Hornius  was  the  only  per- 
son who  gave  this  people  the  title  of  Robinsonians.  But,  had  he 
been  duly  acquainted  with  the  generous  principles  both  of  the  people 
and  their  famous  pastor,  he  would  have  known  that  nothing  was  more 
disagreeable  to  them  than  to  be  called  by  the  name  of  any  mere  man 
whatever ;  since  they  renounced  all  attachment  to  any  mere  human 
systems  or  expositions  of  the  Scripture,  and  reserved  an  entire  and 
perpetual  liberty  of  searching  the  inspired  records,  and  of  forming 
both  their  principles  and  practice  from  those  discoveries  they  should 
make  therein,  without  imposing  them  on  others.  This  appears  in 
their  original  covenant  in  1602.  And  agreeably  to  this,  governor 
Winslow  tells  us,  that  when  the  Plymouth  people  parted  from  their 
renowned  pastor,  with  whom  they  had  always  lived  in  the  most  en- 
tire affection,  he  charged  us  before  God  and  his  blessed  angels  to 
follow  him  no  further  than  he  followed  Christ ;  and  if  God  should 
reveal  anything  to  us  by  any  other  instrument  of  his,  to  be  as  ready 
to  receive  it  as  ever  we  were  to  receive  any  truth  by  his  ministry  ; 
for  he  was  very  confident  the   Lord   had  more   truth  and   light  yet  to 


vi  ;vv  of  the  relation  he  sustained  to  the  Plymouth   Church,  may  be   considered  as  the 

father  of  at  least  New  England  Congregationalism  "  Among  "  The  points  which  gave 
to  them  their  distinctive  character,"  Dr.  S.  states  the  following:  "That  all  human  in- 
ventions or  impositions  in  religion  are  to  be  discarded." 


277 

break  forth  out  of- his  holy  word.  He  took  occasion,  also,  miserably 
to  bewail  the  state  of  the  reformed  churches  who  were  come  to  a  pe- 
riod in   religion,  and  would  go  no  farther  than  the   instruments    of 

tlieir  reformation Here,    also,  he  put   us   in  mind   of  our  Church 

Covenant,  whereby  we  engaged  with  God  and  one  another,  to  receive 
•whatever  light  or  truth  should  be  made  known  to  us  from  his 
written  word  ;  but  withal  exhorted  us  to  take  heed  what  we  receive 
for  truth,  and  well  to  examine,  compare,  and  weigh  it  with  other 
Scriptures  before  we  receive  it.  For,  said  he,  it  is  not  possible  the 
Christian  world  should  come  so  lately  out  of  such  antichristian  dark- 
ness, and  that  full  perfection  of  knowledge  should  break  forth  at 
once,"  (fee. 

In  the  same  spirit  Dr.  Thomas  Goodwin,  a  member  of  the  West- 
minster Assembly  of  Divines,  and  regarded  as  the  master-spirit 
among  the  Congregationalists  in  that  body, — in  giving  an  account  of 
a  Congregational  church,  describes  their  covenant  as  "  leaving  their 
spirits  free  to  the  entertainment  of  the  light  that  shines,  or  shall 
shine  out  of  the  word."* 

In  the  famous  "  Apologetical  Narration,"  which  this  Dr.  Goodwin 
together  with  four  other  eminent  Congregational  members  of  the 
Westminster  Assembly,  addressed  to  Parliament  in  1643, f  we  find 
among  the  great  principles  avowed  by  them,  the  following  :  "First, 
the  supreme  rule  without  us  was  the  primitive  pattern  and  example 
of  the  churches  erected  by  the  Apostles.  A  second  principle  we 
carried  along  with  us  in  all  our  resolutions,  was,  not  to  make  our 
present  judgment  and  practice  a  binding  law  unto  ourselves  for  the 
future,  which  we  in  like  manner  made  continual  profession  of  upon 
all  occasions  ;  which  principle  we  wish  were  (next  to  that  most  su- 
preme, namely,  to  be  in  all  things  guided  by  the  perfect  will  of  God) 
enacted  as  the  most  sacred  law  of  all  other,  in  the  midst  of  all  other 
laws  and  canons  ecclesiastical  in  Christian  States  and  Churches 
throughout  the  world. "| 

The  eminent  John  Cotton,  one  of  the  early  ministers  of  the  Boston 
Church,    in    his  "  Doctrine   of  the    Church,"    &;c.,    says, — "When  a 

*  Cong.  Diet.,  129. 

■f  "An  Apologetical  Narration,  humbly  submitted  to  the  Honorable  Housa  of  Par- 
liament, by  Thomas  Goodwin,  Philip  Nye,  Sidrach  Simpsjn,  Jeremiah  Burroughs, 
William  Bridge." 

4;  Hetherington's  Hist.  Westm.  Assembly,  p.  160.  ~^ 

36 


278 

church  is  suspected  and  slandered  with  corrupt  and  unsound  doc- 
trine, they  have  a  call  from  God  to  set  forth  a  public  confession  of 
their  faith,  but  to  prescribe  the  same,  as  the  confession  of  the  faith 
of  that  church,  to  their  posterity  ;  or  to  prescribe  the  confession  of 
one  church  to  be  a  form  and  pattern  unto  others ;  sad  experience 
hath  shoAvn  what  a  snare  it  hath  been  to  both." 

Again  he  says, — "•Seeing  our  faith  rcsteth  only  on  the  word  of  the 
Lord  and  his  spirit  breathing  therein  ;  and  the  word  hath  promised 
[that]  more  and  more  light  shall  break  forth  in  these,  till  Antichrist 
be  utterly  confounded  and  abolished  ;  we  shall  sin  against  the  grace 
and  word  of  truth,  if  we  confine  our  truth  either  to  the  divines  of 
the  present  or  former  ages."* 

Mr.  Cotton's  Answer  to  the  Letter  of  Sir  Richard  Saltonstall,  ex- 
pressing his  grief  for  the  sad  things  he  heard  reported  of  New 
England,  sutficiently  shows  that  imposing  human  creeds  formed  no 
part  of  the  "  tyranny  and  persecution  "  complained  of.  "  You  know 
not,"  Mr.  C.  says,  "  if  you  think  we  came  into  this  wilderness  to 
practise  those  courses  here  which  we  fled  from  in  England.  We  be- 
lieve there  is  a  vast  difference  between  men's  inventions  and  God's 
institutions ;  we  fled  from  men's  inventions,  to  which  we  else  should 
have  been  compelled  ;  we  compel  none  to  men's  inventions." .... 
"  We  are  far  from  arrogating  infallibility  of  judgment  to  ourselves,  or 
afi'ecting  uniformity ;  uniformity  God  never  required,  infallibility  he 
never  granted  us.  We  content  ourselves  with  unity  in  the  founda- 
tion of  religion  and  of  church  order. "f 

The  fathers  of  New  England  professed  their  regard  for  the  rights 
of  conscience,  while  they  felt  bound  to  punish  offences,  though  com- 
mitted under  pleas  of  conscience,  which  appeared  to  them  subversive 
of  all  religion  as  well  as  order.  The  law  against  such  offences, 
passed  in  1646,  bears  on  its  face  evidence  of  respect  for  sincere  con- 
sciences— premising  as  follows  :  *'  Though  no  human  power  be  lord 
over  the  faith  and  consciences  of  men,  and  therefore  may  not  con- 
strain to  believe  or  confess  against  their  conscience,"  &c.  This  was 
i\  the  very  spirit  which  led  to  the  scriptural  constitution  of  the  first 
New  England  churches,  and  forbade  the  adoption  of  human  tests 
of  faith.  The  idea  of  dictating  confessions  of  faith,  or  submitting  to 
such  dictation,  would  doubtless  have  been  as  abhorrent  to  their  feel- 

*  Hanbury's  Hist.  Mem.,  ii,  162.  t  Hutch.  Coll.,  401, 


279 

iiigs  as  to  their  principles.  lu  justice  to  their  memorj',  we  must  never 
forget  the  essential  distinction  they  made  between  rights  of  the 
conscience  and  wrongs  of  the  will, — nor  the  obstinate  type  of  the 
latter  which  they  had  to  contend  with,  and  which  so  severely  tried 
their  own  consciences,  as  well  as  their  patience. 

Of  all  the  American  divines,  since  the  patriarch  John  Higginson, 
the  late  Dr.  Styles,  President  of  Yale  College,  appears  the  best  in- 
formed on  the  subject  of  the  Congregational  churches  of  New  Eng- 
land. While  he  laments  that  some  in  his  day  were  "  fond  of  substi- 
tuting human  interpretations  given  by  authority  of  councils  and  learned 
men,  exacting  that  the  sacred  Scriptures  be  understood  according  to 
senses  fitted  and  defined  in  human  tests  ;  "  and,  on  the  contrary,  de- 
clares that  "There  ought  to  be  no  restrictions  on  the  conscience  of 
an  honest  and  sober  believer  of  revelation  ;"  he  explicitly  testifies 
to  the  true  scriptural  foundation  of  our  early  churches.  "  I  have  ob- 
served," he  says,  "  that  our  churches,  in  a  distinguished  sense  from 
almost  all  the  protestant  world,  are  founded  on  the  Bible.  Our  wor- 
thy and  venerable  ancestors  (be  their  memories  dear  to  posterity)  did 
not  like  other  protestant  patrons,  form  a  system  of  what  they 
thought  and  judged  to  be  the  true  sense  of  revelation,  and  establish 
this  for  the  truth  : — no,  it  was  enough  for  them  that  the  Bible  was 
the  inspired  rule,  and  this  they  made  the  only  rule.'** 

We  have  already  repeatedly  alluded  to  the  spirit  of  Christian  free- 
dom manifested  by  the  Congregational  Churches  of  England,  met  in 
a  Synod  at  the  Savoy,  in  London,  1658.  It  may  be  seen,  from  the 
following  extract,  how  faithfully  the  English  Congregationalists  have 
adhered  to  their  first  principles.  The  Declaration  of  the  Congrega- 
tional Churches  of  England  and  Wales  "  adopted  at  a  general  meet- 
ing of  the  Congregational  Union,  held  in  I^ondon,  May,  1833,"  con- 
tains the  following  :  "  Disallowing  the  utility  of  creeds  and  articles 
of  religion  as  a  bond  of  union,  and  protesting  against  subscription 
to  any  human  formularies  as  a  term  of  communion,  Congregationalists 
are  yet  willing  to  declare,  for  general  information,  what  is  commonly 
believed  ;  reserving  to  every  one  the  most  perfect  liberty  of  con- 
science."! 

We  add  a   few  passages  from  more  recent   writings   in  relation  to 

*  Christian  Union,  119.       fSee  Appendix  to  Hanbury's  Hist.  Mem.,  iii,  398. 


280 

the  corruption  of  primitive  Congregationalism  in  our  country,  and 
tlie  hopeful  prospect  of  its  restoration  to  its  true  principles  ;  and 
first,  from  a  valuable  and  thorough  work,  entitled,  "Ougaxic  Chris- 
tianity, dec.     By  Leicester  A.  Sawyer"  : — 

'*  The  Westminster  confession  of  faith  and  discipline  are  the  plat- 
form of  Anglo-American  and  Scotch  Presbyterianism,  and  the  su- 
preme organic  law  of  the  churches  adopting  them.  Congregation- 
alism is  built  less  on  human  constitutions  and  confessions,  and  more 
on  the  Bible,  than  any  other  systems.  Its  earliest  confession  of  faith 
is  that  whicli  was  drawn  up  by  John  Robinson,  and  published  at 
Leyden,  1619.  Next  follows  the  Savoy  confession,  adopted  by  the 
ministers  and  delegates  of  the  Congregational  churches  of  England, 
more  than  one  hundred  in  number,  at   their   meeting  at  the   Savoy, 

Londo'i,   Oct.    12,    1658 With   some  slight   alterations,  it    was 

adopted  by  the  New  England  Synod,  at  Boston,  in  1680,  and  has  ever 
been  regarded  as  one  of  the  standards  of  New  England  theology.  It 
is  not,  however,  imposed  by  authority,  and  cannot  be,  without  an  en- 
tire   abandonment   of  the    principles    of  Congregationalism The 

Bible  is  the  Congregationalist  confession  of  faith  and  constitution.  It 
is  tlie  highest  and  sole  supreme  organic  chui-ch  law  of  Congregation- 
alism ;  and  has  no  other  enforcement  than  what  arises  from  the  coun- 
sel and  advice  of  sister  churches  and  the  providence  of  God."'^' 

"  Congregationalism,  as  a  system  of  church  democracy,  is  corrupt- 
ed when  any  foreign  element  is  introduced  into  it.  Its  principal  lia- 
bilities to  corruption  are  from  Presbyterianism.  Many  imagine  that 
the  two  systems  are  essentially  the  same,  with  only  sliglit  unimpor- 
tant differences  between  them.  But  this  is  a  great  mistake.  The 
two  systems  arc  fundamentally  different.  Presbyterianism  is  a  mod- 
ified Episcopacy,"  &cc.\ 

"  Consociationalism  is  a  corruption  of  Congregationalism.  It  con- 
stitutes permanent  courts  above  and  over  the  churches.  Consociated 
churclies  resign  their  independency  just  to  that  extent  to  which  they 
commit  jurisdiction  to  the  consociations. "J 

Dr.  Bacon,  in  "  Historical  Discourses,"  represents  the  Saybrook 
Platform  as  "  a  compromise  between  the  Presbyterian  interest  and 
the  Congregational."     But  he  says   that  in  the  County  of  New  Ha- 

*  Page  403.  f  Il>-  -ili-  4:1b,  416. 


281 

vcn,  "  the  influence  of  Davenport  in  favor  of  the  simplest  and  purest 
Congregationalism  was  still  felt."* 

"  Consociations  have  learned  that  if  they  are  to  do  any  good,  nay, 
if  they  are  to  have  any  being,  it  must  be  as  Congregational  Coun- 
cils, and  not  as  Presbyteries.  The  spirit  of  Congregationalism,  such 
as  Congregationalism  was  when  Thomas  Hooker  and  John  Daven- 
port, and  the  Synod  at  Cambridge  were  its  expounders,  prevails 
throughout  the  churches  of  Connecticut,  and  with  perhaps  a  few  ex- 
ceptions, throughout  the  ministry."! 

That  able  periodical.  The  Neav  Exglander,  published  in  New 
Haven,  and  largely  indebted,  doubtless,  to  the  genius  of  Dr.  Bacon, 
has  exhibited,  from  time  to  time,  the  true  old  spirit  of  Congrega- 
tionalism. In  the  second  number  of  the  XlVth  volume,  1856,  there 
is  an  interesting  article,  touching  the  subject,  which  contains  the  fol- 
lowing evidence  :  — 

"We  may  as  well  own  it  before  the  world,  that  our  system  hinders 
all  interference  with  the  free  and  honest  differences  of  Christian 
minds  in  their  examinations  of  trutii  ;  that  it  is  impracticable  to 
make  all  our  churches  sign  precisely  the  same  articles  of  faith,  that 
men  in  our  order  can  and  will  think  for  themselves  ;  and  that  it  is 
impossible  so  to  constrain  Congregationalism  that  it  will  banish  from 
its  communion,  or  exclude  from  its  fellowship,  any  who  give  good 
evidence  of  their  oneness  with  Christ. ";J: 

A  still  more  remarkable  article  may  be  seen  in  the  number  of  the 
New  Englander  for  August,  1860,  on  "The  adaptation  of  the  Con- 
gregational Polity  to  develop  a  true  Biblical  Theology,"  «fec.  A 
single  sentence  or  two  from  this  article  will  be  sufficient  to  show  its 
true  scriptural  character.  This  adaptation  appears  first,  "  In  the 
fact  that  it  leaves  the  minister  untrammeled  by  human  systems  and 
authorities,"  &c.  And  in  reference  to  the  Congregational  fathers, 
Robinson,  Cotton  and  Hooker,  the  writer  adds:  "These  fathers  were 
never  afraid  of  liberty  for  new  light.".  .  .  ."New  light,  progress  in 
theology,  improved  methods  of  stating,  arranging,  harmonizing,  ap- 
plying the  old  familiar  truths,  were  looked  for  then  as  the  result  of 
studying  the  word  of  God,  with  minds  unshackled  by  confessions 
and  catechisms."  li 

We   must  introduce  a  single  passage  from   a  recently   published 

*pp. 191-2,  fib.  272.  i:p.  314.  Up.  637. 


282 

work — there  can  be  no  higher  authority  on  the  subject, — we  allude 
to  Dr.  Palfrey's  History  of  New  England.  At  page  36  of  the  2d 
volume,  we  read  as  follows  : — 

"  The  religious  objects  of  the  colonists  claimed  attention  immedi- 
ately after  their  arrival.  The  planters  at  Plymouth  had  no  new 
scheme  of  church  order  to  devise.  Theirs  was  the  scheme  of  the 
English  Independents,  already  put  in  practice  and  amended  by  tliem- 
sclves  at  Scrooby  and  at  Leyden.  It  was  imitated  in  Massachusetts 
by  Skelton  and  Higginson,  was  adopted  by  the  immigrants  of  the 
following  year,  and  was  carried  to  Connecticut  and  New  Haven  by 
the  founders  of  those  colonies.  A  church  was  a  company  of  believ- 
ers associated  together  by  a  mutual  covenant  to  maintain  and  share 
Christian  worship  and  ordinances,  and  to  watch  over  each  other's 
spiritual  condition.  The  covemmts — remarkably  free,  in  the  earliest 
times,  from  statements  of  doctrine — were  what  their  name  imports  : 
they  were  mutual  engagements,  in  the  presence  of  God,  to  walk  to- 
gether in  all  his  ways,  according  as  he  was  pleased  to  reveal  himself 
in  his  blessed  word  of  truth." 

In  a  note  on  this  passage,  the  author  observes  that, — The  covenant 
of  the  First  Church  of  Salem  contains  no  statement  of  doctrine,  nor 
that  of  the  First  Church  of  Boston,  nor  that  of  the  Second  Church  of 
Boston.  "■  I  do  not  remember,"  he  adds,  "  a  material  deviation  from 
this  catholic  character  in  any  of  a  considerable  number  of  early  cov- 
enants which  have  come  under  my  eye." 

We  close  with  an  important  historical  statement  respecting  the 
covenant  of  the  first  Church  in  Salem,  (unnoticed  by  us  before,)  con- 
tained in  the  Appendix  to  the  new  edition  of  Morton's  New  Eng- 
land's Memorial,  (preceding  in  the  volume  the  "Appendix  A.") 
parts  of  which  we  give  in  italics,  for  their  decisive  evidence  as  to  the 
origin  of  the  "  articles  "  mentioned. 

At  page  423  of  the  volume,  after  a  quotation,  stating  that  the 
members  of  the  Church  of  which  Robinson  was  pastor,  '"joined 
themselves  by  a  covenant  of  the  Lord,  into  a  church  state,  in  the 
fellowship  of  the  gospel,  '  to  walk  in  his  ways  made  known  and  to 
be  made  known  to  them,'  according  to  their  best  endeavors,"  it  is 
added  as  follows  : — 

"The  covenant  of  the  First  Church  in  Salem,  which  luas  formed  in 
1629,  under  the  advice  of  the  Plymouth  church,  was  of  the  same 
import,  ivith  the  addition  of  some  articles  of  disciplineJ" 


As  a  fitting  Supplement  to  the  early  Records  of  tlie  First 
Church,  already  presented,  we  conclude  this  volume  with  some  ac- 
count of  the  several  Pastors  and  Teachers,  abridged  from  "  Notices 
of  the  First  Church  in  Salem  and  its  Ministers,  1629  to  1853.  By  a 
Member."  These  notices  were  compiled  by  the  present  writer,  and  pub- 
lished together  with  "  A  Sermon,  preached  at  the  Installation  of  Rev. 
George  W.  Briggs,  as  Pastor  of  the  First  Church  in  Salem,  Janiiary 
6,  1853.  By  John  Hopkins  Morison,  Pastor  of  the  First  Church  in 
Milton." 

I. 

REV.    FRANCIS    HIGGINSON. 

1629  TO  1630. 

Of  the  early  ministers  of  the  First  Church,  it  may  truly  be  said,  in 
the  language  of  a  recent  biographer  of  one  of  them,  that  they  were 
"divines  who  had  won  the  highest  respect  in  their  native  land,  and 
who  were  among  the  holiest  and  most  gifted  men  of  the  ai;e."^' 

"  The  venerable  Higginson,  the  father  and  pattern  of  the  New 
England  clergy,"  as  Mr.  Savage  so  happily  calls  him,f  deserves  the 
first  place  among  them.  He  received  his  education  at  Jesus  College, 
Cambridge,  and  took  his  first  degree  in  1609.  He  was  minister  of 
one  of  the  parish  churches  in  Leicester,  where,  it  is  said,  "  He  was 
so  popular  a  preacher,  that  the  people  flocked  to  hear  him  from  all 
the  neighboring  towns."'  Neal,  the  historian  of  the  Puritans,  says  : 
*'  He  was  a  good  scholar,  of  a  sweet  and  affable  behaviour,  and  hav- 
>  ing  a  charming  voice,  was  one  of  the  most  acceptable  and  popular 
preachers  of  the  country."  Becoming  a  non-conformist,  by  his  con- 
scientious study  of  the  Scriptures,  he  was  ejected  from  his  living,  and 
forbidden  to  preach  in  England.  His  remarkable  gifts  and  graces 
qualified  him  to  be  a  chief  agent  in  the  great  enterprise  for  which  he 
was  so  earnestly  sought.  Nor  did  he  disappoint  the  high  hopes  en- 
tertained of  him.  Few  as  were  his  days  after  arriving  here,  he  ac- 
complished his  great  work.  "  He  lived,"  says  Dr.  Bentley,  "  to  se- 
cure the  foundation  of  his  church,  to  deserve  the  esteem  of  the  colo- 


*  Elton's  Life  of  Roger  Williams.  f  Savage's  Winthrop  i.  2. 


284 

ny,  and  to  provide  himself  a  name  among  the  worthies  of  Xew  Eng- 
land." 

He  died  on  the  6th  of  August,  1630,  just  one  year  from  his  instal- 
lation. "  He  Mas  grave  in  his  deportment,"  adds  Dr.  Bentley,  "  and 
pure  in  his  morals.  In  his  person  he  was  slender,  not  tall ;  not  easily 
changad  from  his  purposes,  but  not  rash  in  declaring  them.  He  held 
the  hearts  of  his  people,  and  his  memory  was  dear  to  their  posterity." 
He  left  a  widow,  Ann,  and  eight  children.  The  children's  names  and 
ages  at  the  time  of  his  arrival,  as  given  by  Dr.  Young,  (Chron. 
Mass.)  were  as  follows : — John,  13.  Francis,  12.  Timothy,  10. 
Theophilus,  9.  Samuel,  8.  Ann,  6.  Mary,  4,  (who  died  on  the 
passage.)     Charles,  1.     Xeophytus,  born  in  Salem. 

With  the  cares  of  such  a  family,  added  to  his  arduous  public  duties 
and  labors,  in  a  feeble  state  of  health  too,  Mr.  Higginson  must  have 
possessed  uncommon  energy  and  power,  to  undertake  the  task  of 
writing  the  "  Journal  of  his  Voyage,"  and  the  "  New  England's  Plan- 
tation," and  to  finish  the  task  in  the  manner  he  did. 

n. 

REV.    SAMUEL    SKELTON. 
1629  TO  1634. 

The  high  character  of  Mr.  Skelton  is  sufficiently  proved  by  the  con- 
fidence reposed  in  him,  not  only  by  Gov.  Endicott,  who  looked  up  to 
him  as  his  spiritual  father,  but  by  the  company  in  England,  who  se- 
lected him  as  one  of  the  two  who  were  to  take  the  governor's  place, 
in  case  of  Mr.  Endicott's  death. 

Mr.  Skelton  was  educated  at  Clare  Hall,  Cambridge,  taking  his 
first  degree  in  1611.  It  has  been  inferred,  as  Dr.  Young  observes, 
from  his  being  appointed  Pastor,  that  he  was  older  than  Mr.  Higgin- 
son. But  as  he  took  his  first  degree  at  college  two  years  later,*  it 
■would  seem  that  he  could  not  have  been  much  older.  And  if  he 
were,  it  does  not  appear  that  on  that  account  he  was  chosen  Pastor, 
and  Mr.    Higginson  Teacher. f     He   survived  Mr.   Higginson   about 

*See  Mr.  Savage's  Gleanings,  &c.,  3  Hist.  Coll.,  viii.,  248. 

fThe  terms  pastor  and  teacher,  as  applied  to  our  early  ministers,  seem  to  have  had 
no  reference  to  age.  Some  difference  of  office  was  doubtless  intended,  accurding  to 
the  import  of  the  terms,  but  it  soon  came  to  be  more  a  distinction  than  a  difference. 

Of  all  the  ministers  of  the  First  Church,  but  four  sustained  the  title  of  teacher,  viz: 


285 

four  5'ears,  during  which  he  was  sole  pastor,  excepting  the  two  brief 
periods  that  Roger  Williams  was  his  assistant.  He  died  August  2, 
1634.  Though  a  strict  disciplinarian,  he  was  a  friend  to  the  utmost 
equality  of  privileges  in  church  and  state.  "  No  particular  records,'' 
says  Dr.  Bentley,  "  were  kept  of  his  services.  As  he  never  acted 
alone,  he  yielded  to  others  all  the  praise  of  his  best  actions."  Ed- 
ward Johnson,  his  contemporary,  describes  him  as  "  a  man  of  a  gra- 
cious speech,  full  of  faith,  and  furnished  by  the  Lord  with  gifts  from 
above,  to  begin  this  great  work  of  His." 

Dr.  Eliot,  in  his  biographical  notice  of  Mr.  Skelton,  observes : 
"  There  was  a  want  of  friendship  between  the  ministers  of  Boston 
and  its  neighborhood,  and  the  ministers  of  Salem.  Everything  which 
one  party  did,  was  found  fault  with  by  the  other.  It  is  remarkable," 
he  adds,  "  that  no  kind  of  notices  of  the  character  of  Mr.  Skelton, 
a  man  so  distinguished  among  t!ie  first  planters,  should  have  been 
given  by  writers  of  that  or  the  succeeding  generation.  Gov.  Win- 
throp  just  mentions  his  death  ;  Dr.  Mather  mentions  very  little  about 
him." 

Mr.  Skelton  left  a  son,  Samuel,  and  three  daughters.  His  wife 
died  in  March,  1631.  Governor  Dudley,  in  his  letter  to  the  countess 
of  Lincoln,  says :  "  She  was  a  godly  and  helpful  woman,  and  indeed 
a  main  pillar  of  her  family,  having  left  behind  her  a  husband,  and 
four  children  weak  and  helpless,  who  can  scarce  tell  how  to  live 
without  her." 

ni. 

REV.  ROGER  WILLIAMS. 
1633  TO  1636. 
Roger  Williams  was  born  in  Wales,  in  1599.  Late  in  life  he  says  : 
"  The  truth  is,  from  my  childhood,  now  above  three  score  years,  the 
Father  of  lights  and  mercies  touched  my  heart  with  a  love  to  him- 
self." He  emigrated  to  this  country  a  resolute  non-conformist,  and 
arrived  at  Boston,  early  in  February,  1631, — six  months  after  the 
death  of  Francis  Higginson.  The  Salem  Church  invited  him  to  set- 
tle as   teacher  and  colleague  with  Mr.  Skelton.     He   accepted  their 

Francis  Higginson,  Roger  Williams,  Edward  Norris,  and  Nicholas  Noyes-the  last  of 
whom,  in  his  record  of  the  ordination  of  Mr.  Curwin,  his  young  colleague,  as  pastor, 
styles  himself"  the  Teacher." 

37 


286    • 

invitation,  and  became  their  minister  on  the  12th  of  April  following. 
But  the  governor  and  magistrates  interfered  and  made  such  opposi- 
tion to  his  settlement,  that  he  was  induced  to  leave  Salem  before  the 
close  of  the  summer,  and  to  become  assistant  to  Mr.  Ralph  Smith  in 
the  ministry  at  Plymouth.  The  opposition  from  the  civil  authorities 
to  his  remaining  in  Salem,  sprung  from  certain  opinions  divulged  by 
Mr.  Williams  soon  after  his  arrival.  He  thought  that  the  ministers 
and  people  of  Boston  had  conformed,  to  a  sinful  degree,  with  the 
English  church,  and  ought  to  declare  their  repentance  ;  that  the  royal 
patent  could  give  them  no  title  to  their  lands  without  a  purchase  from 
the  natives  ;  that  the  civil  power  could  not  rightly  punish  breaches 
of  the  Sabbath,  nor  in  any  way  interfere  with  the  rights  of  con- 
science,— with  other  offensive  opinions  of  less  importance.  Open, 
bold,  and  ardently  conscientious,  as  well  as  eloquent  and  highly  gift- 
ed, it  cannot  be  surprising  that  he  should  have  disturbed  the  magis- 
trates by  divulging  such  opinions,  while  he  charmed  the  people  by 
his  powerful  preaching,  and  his  amiable,  generous,  and  disinterested 
spirit.  After  laboring  among  the  people  of  Plymouth  about  two 
years,  with  great  acceptance  and  usefulness,  he  asked  a  dismission, 
in  1633,  upon  being  invited  by  the  church  at  Salem  to  return  to  them 
as  assistant  to  Mr.  Skelton.  He  returned  accordingly,  and  during 
Mr.  Skelton's  life  labored  with  him  in  great  harmony  and  affection, 
and  after  his  death,  was  sole  minister  of  the  church  till  November, 
1635.  At  this  time,  the  renewed  opposition  of  the  magistrates, 
strengthened  as  it  was  by  a  treatise  he  had  written  against  the  pa- 
tent, had  come  to  a  crisis,  and  Roger  Williams  was  driven  from  Sa- 
lem, and  became  an  exile  in  the  wilderness.  But  what  was  then  his 
reproach,  is  now  his  honor  ;  and  his  banishment  led  directly  to  his 
chief  glorv, — the  glory  of  founding  a  state  upon  the  basis  of  civil 
and  religious  freedom.  He  died  in  his  Colony  of  Rhode  Island,  in 
1683,  in  the  84th  year  of  his  age. 

Dr.  Elton,  the  latest  biographer  of  Roger  Williams,  says,  "  The 
conduct  of  Williams  on  the  occasion  to  the  magistrates  and 
clergy  was  mild  and  conciliating  ;  and  although  he  did  not  retract 
his  opinions,  he  offered  to  burn  the  offensive  book,  and  furnished  sat- 
isfactory evidence  of  his  "  loyalty. "••'  Dr.  Elton  consequently  regards 
the    sentence  passed  upon    him  as   "  cruel   and  unjustifiable."     The 

♦  Life  of  Roger  Williams,  25. 


287 

truth  appears  to  be  that  there  were  faults  on  both  sides,  and  that 
they  were  fflults  of  the  age  rather  than  of  the  heart.  It  is  the  pecu- 
liar glory  of  Roger  Williams,  that  in  his  great  doctrine  that  the  civil 
power  has  no  jurisdiction  over  the  conscience,  he  rose  above  the  age, 
and  that  he  was  stout  enough  to  sustain  himself  nobly  against  oppo- 
sition and  difficulties  which  would  have  crushed  any  common  man. 

"  His  exdellent  wife  survived  him,  and,  as  far  as  can  be  ascer- 
tained, the  whole  of  his  family,  consisting  of  six  children.  His  lin- 
eal descendants  are  numerous,  and  may  justly  rejoice  in  the  diffusion 
alike  of  the  fame  and  of  the  principles  of  their  ancestor."* 


IV. 
REV.    HUGH    PETERS. 

1636  TO   1641. 

Hugh  Peters,  (or  Peter,  as  he  himself  spelt  his  name,)  was  born 
at  Fowey,  in  Cornwall,  in  1599,  and  was  educated  at  Trinity  Col- 
lege, Cambridge,  where  he  took  the  degree  of  A.  M.  in  1622.  Upon 
leaving  the  University,  he  came  to  London,  and  was  appointed  lectu- 
rer at  St.  Sepulchre's.  Towards  the  close  of  1629,  when  Laud  be- 
gan his  persecution  of  the  Puritans,  he  went  to  Holland,  and  became 
pastor  of  an  independent  church  at  Rotterdam,  having  for  a  colleague, 
the  celebrated  Dr.  William  Ames.  After  remaining  six  years  in  that 
country,  he  came  to  New  England,  Oct.  6,  1635.  For  some  time 
after  his  arrival,  he  divided  his  Sabbath  labors  between  Boston  and 
Salem.  The  church  at  Salem  invited  him  to  settle  with  them,  and 
he  became  their  pastor  Dec.  21,  1636.  According  to  Dr.  Bentlcy"s 
account  of  him,  he  entitled  himself  to  the  lasting  gratitude  of  Salem, 
both  as  a  minister  and  citizen.  The  town  never  saw  greater  peace, 
prosperity,  or  increase,  in  so  short  a  period. 

He  interested  himself  in  reforming  the  police  of  the  town.  The 
best  regulations  obtained.  He  stimulated  industry,  and  the  spirit  of 
improvement.  The  arts  were  introduced.  A  water-mill  was  erected; 
a  glass-house  ;  salt  works  ;  the  planting  of  hemp  was  encouraged, 
and  a  regular  market  was  established.  Commerce  received  most 
earnest  attention.     He  formed  the  plan  of  the  fishery,  of  the  coast- 

*Ib.  149. 


288 

ing  voyages,  of  the  foreign  voyages  ;  and,  among  many  other  vessels, 
one  of  three  hundred  tons  was  undertaken  under  his  influence. 

Ever  active  and  engaged  in  business,  at  home  and  abroad,  he  did 
not  forget  his  church.  He  was  the  first  to  object  to  the  unreasonable 
avocations  from  business  by  the  numerous  weekly  and  occasional  lec- 
tures, which  he  suppressed.  Being  frequently  absent,  Mr.  John 
Fiske,  a  worthy  man,  from  King's  College,  Cambridge,  then  residing 
in  Salem,  assisted  him  in  his  pulpit. 

As  Mr.  Peters  was  much  engaged  in  trade,  and  had  often  done  the 
business  of  the  colony,  he  was  thought  a  proper  person  to  return  to 
England,  and  to  represent  the  sense  of  the  colony  upon  the  laws  of 
excise  and  trade.  Such  was  the  affection  of  his  people,  that  every 
remonstrance  was  made  against  the  proposition.  The  court  pressed, 
then  solicited,  and  at  length  entreated  that  he  might  be  in  the  com- 
mission with  Mr.  Weld  and  Mr.  Hibbins.  No  man  ever  possessed 
more  sincerely  the  aff"ections  of  his  people.  Mr.  Endicott,  too,  op- 
posed it  with  great  warmth.  But  it  was  finally  agreed  to,  and  Mr. 
Peters,  with  his  t\vb  colleagues,  left  the  colony  on  the  3d  of  i^ugus', 
1641.  We  need  not  follow  him  into  England.  It  was  a  melancholy 
separation  to  the  people,  and  it  was  awful  in  its  consequences  to  him. 
He  rose  into  high  favor  with  Cromwell  and  his  Parliament,  who 
granted  to  him  Archbishop  Laud's  library,  witli  various  rich  dona- 
tions from  noblemen's  estates.  No  wonder,  then,  that  he  suff"ered 
with  the  regicides  after  the  restoration.  He  fell  a  martyr  to  the 
cause  he  had  so  zealously  espoused,  on  the  16th  of  October,  1660.'"" 


V. 

REV.  EDWARD  NORRIS. 
1640  TO  1659. 
Mr.  Norris,  who  had  been  a  clergyman  in  England,  came  to  Salem 
in  1639,  and  joined  the  church  here  in  December  of  that  year.  As 
he  was  a  man  of  distinguished  learning  and  influence,  he  was  doubt- 
less educated  at  one  of  the  English  Universities.  Not  long  after  his 
arrival  he  was  duly  elected  a  colleague  with  Mr.  Peters,  and  ordained 
March  18,  1640.  Under  this  date.  Gov.  Winthrop,  in  his  History  of 
New   England,    says :   "  Mr.    Norris    was    ordained    Teacher    of  the 

*  1  Hist.  Coll.,  VI.,  2J0. 


289 

church  of  Salem,  there  being  present  near  all  the  Elders  of  the  other 
churches,  and  much  people  besides. "••'  Dr.  Bentley  sa3's  :  "  This  is 
the  first  ordination  which  was  performed  with  great  public  ceremonies 
in  Salem."  Mr.  Savage,  the  learned  editor  of  Winthrop's  History, 
says  of  Mr.  Norris :  "  Much  influence  in  the  State  was  exerted  by 
him,  of  which  evidence  will  appear  in  this  history." 

After  the  departure  of  Mr.  Peters,  Mr.  Norris  was  sole  minister  of 
the  church  about  eighteen  years,  and  during  his  whole  ministry,  he 
was  highly  esteemed  for  his  ability  and  faitlifulness.  Nor  was  his 
attention  confined  to  his  parochial  duties.  He  took  an  active  inter- 
est in  the  public  affairs  of  the  colony. 

In  1642,  he  replied  to  a  book,  written  by  Mr.  Saltonstall,  one  of 
the  assistants,  on  the  subject  of  a  permanent  council.  Gov.  Win- 
throp  was  pleased  with  the  reply,  and  said,  that  this  grave  and  judi- 
cious Elder  treated  the  book  with  that  just  severity  it  deserved. 

In  1646  he  preached  the  Election  ser.Tion.  "He  represented  his 
church,"  says  Mr.  Felt,  "  in  the  synod,  at  its  session,  Oct.,  1647; 
and  was  on  a  committee  of  seven,  to  draw  up  the  system  of  Ecclesi- 
astical Discipline,  substantially  contained  in  the  Cambridge  Plat- 
form." 

In  1653  he  wrote  an  able  letter  to  the  General  Court,  signed  by 
himself,  and  his  ruling  elder,  Samuel  Sliarpe,  in  the  name,  and  by  the 
vote  of  the  church,  remonstrating  against  an  order,  just  passed,  for- 
bidding any  person  to  preach  without  the  approbation  of  elders  be- 
longing to  the  four  next  churches,  or  the  County  Court. 

The  first  of  the  three  reasons  urged  by  him  against  the  order,  be- 
ing in  the  true  spirit  of  the  founders  of  the  First  Church,  is  copied 
here  : — "First,  because  it  incroacheth  upon  the  liberties  of  the  sev- 
eral churches,  who  have  power  to  choose  and  set  up  over  them,  whoni 
they  please  for  their  edification  and  comfort,  without  depending  on 
any  other  power,  and  if  a  break  be  once  made  into  these  liberties, 
we  know  not  how  far  it  may  proceed  in  time,  there  being  such  a  lead- 
ing example  as  this."     The  order  was  repealed  the  same  year. 

Dr.  Eliot  says  that  Mr.  Norris  interfered  so  little  in  the  afiairs  of 
other  churches,  that  when  the  Platform  of  church  discipline  was 
adopted,  in  1648,  he  persevered  in  a  platform  of  his  own  church,  and 
preserved  not  only  the  love  of  his  people,  but  the  respect  of  his 
neighbors  to  his  death.     He  was  more  liberal  in  his  ideas  of  tolera- 

*  lb.  329. 


2D0 

tion  than  most  ministers  in  New  England,  and  was  never  active  in 
proceedings  against  the  baptists  or  other  sectaries. 

Mr.  Norris  died  Dec.  23,  1659,  aged  about  70.  He  left  one  son, 
Edward,  teacher  of  the  school,  to  whom  he  bequeathed  his  house, 
land,  books,  and  all  his  property.  "  With  Mr.  Norris,"  says  Dr. 
Bentley,  "  we  close  the  history  of  the  ministers  of  the  first  genera- 
tion. The  consistent  politics,  the  religious  moderation,  and  the  ar- 
dent patriotism  of  Mr.  Norris,  entitle  him  to  the  grateful  memory  of 
Salem.  He  finished  in  peace  the  longest  life  in  the  ministry  which 
had  been  enjoyed  in  Salem,  and  died  in  his  charge." 


VI. 

REV.    JOHN   HIGGINSON. 

1660  TO   1708. 

For  the  settlement  and  ministry  of  Mr.  Higginson  in  Salem,  see 
"  Original  Records,"  ante,  p.  45,  whence  the  account  of  him  in  "  No- 
tices," &c,  was  chiefly  taken.  For  that  account,  therefore,  we  sub- 
stitute here  the  first  and  last  portions  of  Dr.  Spraguc's  condensed 
sketch  of  Mr.  H.,  in  the  first  volume  of  his  admirable  Annals  of 
the  American  Pulpit : 

John  Higginson  (1636-1708)  was  the  sou  of  the  Rev.  Francis 
Higginson  and  Ann  his  wife,  and  was  born  at  Claybrook,  England, 
on  the  6th  of  August,  1616.  He  came  with  his  parents  to  New 
England  in  1629,  and  joined  the  church  in  Salem,  of  which  his  father 
was  "  teacher,"  when  he  was  but  thirteen  years  of  age.  After  his 
father's  death,  he  was  assisted  in  his  education  by  the  ministers  and 
magistrates  of  the  Colony, — a  favor  for  which,  in  after  life,  he  often 
expressed  the  warmest  gratitude.  He  was  chaplain  of  the  Fort  at 
Saybrook  in  1636,  and  continued  there' about  four  years  ;  in  1639,  we 
find  his  name  as  witness  to  the  articles  of  agreement  between  the 
settlers  at  Guilford,  Connecticut,  and  the  Indians,  concerning  the 
lands  which  were  then  purchased.  In  1641,  he  was  engaged  as  the 
teacher  of  a  school  at  Hartford,  and  at  the  same  time  continued  his 
theological  studies  under  the  direction  of  the  Rev.  Thomas  Hooker. 
Having  been  thus  occupied  for  about  two  years,  he  removed  to  Guil- 
ford in  1643,  where  he  was  employed  as  assistant  to  the  Rev.  Henry 
Whitfield,    whose    daughter  he    married.     In    1647,    he    transcribed 


291 

nearly  two  hundred  of  the  sermons  of  his  friend  and  benefactor,  Mr. 
Hooker,  who  had  then  recently  died;  and  about  half  of  them  were 
afterwards  published  in  England. 

After  Mr.  Whitfield  returned  to  England  in  1651,  Mr.  Higginson 
remained  in  sole  charge  of  the  church  at  Guilford  until  1659,  when 
he  took  leave  of  them,  with  the  intention  of  returning  to  his  native 
country.  The  vessel  in  which  he  had  taken  passage  for  England, 
put  into  Salem  harbour,  in  stress  of  weather ;  and,  as  the  church 
there  was  in  want  of  a  minister,  they  made  proposals  to  him  which 
issued  in  an  engagement,  on  his  part,  to  remain  and  preacli  for  them 
a  year.  Before  this  time  had  expired,  he  received  an  invitation  to 
become  their  pastor.  He  accepted  it,  and  was  ordained  in  August, 
1660.  At  his  ordination,  the  hands  of  the  deacons  and  one  of  the 
brethren  were  imposed,  in  the  presence  of  the  neighboring  churches 
and  elders.  Mr.  Norton  of  Boston  gave  the  Right  hand  of  Fellow- 
ship. Mr.  Higginson  continued  in  the  pastoral  relation  to  this  church 
until  his  death,  which  occurred  on  the  9th  of  December,  1708,  at  the 
age  of  ninety-two.  He  had  been  in  the  ministry  seventy-two  years. 
.  .  .  .Mr.  Higginson  was  regarded  as  a  person  of  excellent  judgment, 
and  his  opinions  generally  had  great  weight.  An  agent  from  Eng- 
land, supposed  to  be  Edward  Randolph,  wrote  home,  about  1677, 
that  Mr.  H.  was  one  of  the  three  most  popular  divines  in  New  Eng- 
land. John  Dunton*  visited  him  in  1696,  and  writes  thus  concern- 
ing him  : — 

"All  men  look  to  him  as  a  common  father,  and  old  age  for  his 
sake  is  a  reverend  thing ;  he  is  eminent  for  all  the  graces  that  adorn 
a  minister  ;  his  very  presence  puts  vice  out  of  countenance  ;  his  con- 
versation is  a  glimpse  of  Heaven." 

Cotton  Mather  says  of  Mr.  H.  (1696)  , — 

"  This  good  old  man  is  yet  alive ;  and  he  that  from  a  child  knew 
the  Holy  Scriptures,  does,  at  those  years  wherein  men  are  to  be  twice 
children,  continue  preaching  them  with  such  a  manly,  pertinent,  ju- 
dicious vigour,  and  with  so  little  decay  of  his  intellectual  abilities,  as 
is  indeed  a  matter  of  just  admiration." 

*  John  Dtjnton  was  an  extensive  bookseller  in  London,  but  came  to  this  country  in 
March,  1(580,  for  the  double  purpose  of  selling  books  and  collecting  debts.  lie  re- 
mained here  eight  months,  and  formed  an  extensive  acquaintance,  particularly  with 
the  prominent  clergymen  of  the  country.  In  1705,  he  published  in  London,  "  The  Life 
and  Errors  of  John  Dunton;"  in  "which  he  gives  an  amusing  account  of  his  visit  to 
JJew  England,  and  describes  many  of  the  people  whom  he  saw  there. 


292 

Mr.    Higginson's   first  wife  died   before  1678;  for  in  that  year  he 

was  married  to  Mary ,  a  widow  of  Boston,  who  died  March  9, 

1709,  leaving  two  daughters,  one  of  whom  was  married  to  Jeremy 
Bummer. *•'  By  his  first  marriage,  Mr.  Higginson  had  seven  cliildren. 
Of  these,  John  was  of  the  Governor's  Council,  and  lived  in  Salem. 
Nathaniel  was  born  at  Guilford,  October  11,  1652  ;  was  graduated  at 
Harvard  College  in  1670  ;  went  to  England  in  1674;  and  was  with 
Lord  Wharton  about  seven  years,  as  steward  and  tutor  to  his  chil- 
dren. He  was  employed  in  the  mint  of  the  Tower  in  1681  ;  and  in 
1683  went  in  the  East  India  Company's  service  to  Fort  St.  George, 
East  Indies  ;  was  member  and  Secretary  of  the  Council,  and  after- 
wards Governor  of  the  Factory  at  said  Fort.  He  married  Elizabeth 
Richards  in  1692  ;  returned  to  England  with  his  wife  and  four  chil- 
dren in  1700;  and  established  himself  as  a  merchant  in  London, 
Avhere  he  died  in  1708.  Thomas  went  to  England,  learned  the  gold- 
smith's trade,  came  home,  embarked  for  Arabia,  and  was  never  after- 
wards heard  of.  Francis  went  to  his  uncle,  at  Kirby  Stevens  in  Eng- 
land, was  educated  at  the  University  of  Cambridge,  and  died  of 
small  pox  in  London,  aged  twenty-four.  Henry  was  brought  up  a 
merchant,  went  to  Barbadoes  as  Factor,  and  there  died  of  small  pox, 
1685. 

Mr.  Higginson  published  the  following  works  : — An  Election  Ser- 
mon, 1663.  Our  dying  Saviour's  legacy  of  peace  to  his  disciples  in 
a  troublesome  world,  with  a  Discourse  on  the  duty  of  Christians  to 
be  witnesses  unto  Christ,  unto  which  is  added  some  help  to  self-exam- 
ination, 1686.  An  Attestation  to  Dr.  Mather's  Magnalia,  prefixed  to 
that  work,  1697.  A  Sermon,  entitled,  "New  England's  duty  and 
interest  to  be  an  habitation  of  justice  and  holiness,"  1698.  A  Tes- 
timony to  the  order  of  the  Gospel  in  the  churches  of  New  England, 
with  Mr.  Hubbard,  1701.  An  Epistle  to  the  reader  prefixed  to 
Hale's  Inquiry  into  the  nature  of  Witchcraft,  1702.  A  Preface  to 
Thomas  Allen's  Invitation  to  Thirsty  Sinners,  1708.  The  deplorable 
state  of  New  England,  1708. 

*  Jeremy  Dummeb  was  a  native  of  Boston;  was  graduated  with  the  most  brilliant 
reputation  at  Harvard  College,  in  1699;  afterwards  went  to  Europe  and  spent  several 
j'cars  at  the  University  of  Utrecht,  where  he  studied  theology,  and  received  the  degree 
of  Doctor  of  Philosophy;  returned  to  this  country,  and  finding  no  prospect  of  any 
congenial  employment  here,  went  to  England,  where  he  devoted  himself  to  politics, 
and  wrote  an  admirable  pamphlet  in  defence  of  the  New  England  Charters. 


293 


VII. 
REV.    NICHOLAS    NO  YES. 

1683  TO  1717. 

Mr.  Noyes  was  the  nephew  of  Rev.  James  Noyes,  first  minister  of 
Newbury  together  with  Rev.  Thomas  Parker,  and  was  born  in  that 
town,  Dec.  22,  1647. 

In  his  letter  to  Cotton  Mather,  giving  an  account  of  his  uncle's 
life,  he  says  :  "  In  the  same  ship  came  Mr.  Thomas  Parker,  Mr. 
James  Noyes,  and  a  younger  brother  of  his,  Mr.  Nicholas  Noyes,  who 
then  was  a  single  man  :  Between  which  three  was  a  more  than  ordi- 
nary endearment  of  affection."  Of  this  Mr.  Nicholas  Noyes  he  was 
the  son,  and  by  this  Mr.  Thomas  Parker  he  was  supported  in  his 
education  at  -Harvard  College,  where  he  took  his  first  degree,  in  1667. 

Before  preaching  in  Salem,  Mr.  Noyes  had  been  thirteen  years  in 
the  ministry  at  Haddam.  For  account  of  his  ordination  in  Salem, 
see  ante,  p.  89. 

Mr.  Noyes  sustained  a  high  reputation  for  learning  in  theology  and 
general  literature.  But  with  other  great  and  good  men,  he  was  car- 
ried away  by  the  witchcraft  delusion.  It  should  be  remembered, 
however,  that  he  had  the  magnanimity  afterwards  to  confess  his  error, 
and  make  all  the  reparation  in  his  power. 

Mr.  Noyes  was  never  married.  He  died  Dec.  13,  1717,  a  few 
weeks  after  his  lamented  colleague,  at  the  age  of  70. 

His  character  as  given  at  the  time,  together  with  that  of  Mr.  Cur- 
win,  is  recorded  in  the  church  book.*  He  is  there  represented  as  hav- 
ing, been  extraordinarily  accomplished  for  the  work  of  the  ministry. 
He  is  extolled  for  his  superior  genius,  his  pregnant  wit,  strong  mem- 
ory, solid  judgment,  and  his  great  acquisition  in  human  learning  ; 
for  his  conversation  among  men,  especially  with  his  friends,  so  very 
pleasant,  entertaining  and  profitable  ;  for  his  uncommon  attainments 
in  the  study  of  divinity,  his  eminent  sanctity,  gravity  and  virtue,  his 
services  and  learned  performances  in  the  pulpit ;  and  for  his  wisdom 
in  human  affairs,  and  his  constant  solicitude  for  the  public  good. 
John  Dunton,  an  intelligent  English  traveller,  who  visited  Mr.  Noyes 
in  1686,  says  of  him  :   "  He  is  all  that  is  delightful  in  conversation; 


*  See  ante,  p.  102. 

38 


294 

it  Is  no  lessening  to  his  brother  Higp^inson  to  say  that  he  is  no  ways 
inferior  to  him  for  good  preaching  or  primitive  living."  Mr.  Noyes 
preached  the  Election  sermon,  1  698,  which  was  published,  and,  be- 
sides his  excellent  Letter  to  Cotton  Mather,  as  Mr.  Savage  calls  it, 
he  was  the  author  of  a  poem  on  the  death  of  his  venerable  colleague, 
and  also  of  one  on  the  death  of  Rev.  J.  Green  ;  but  it  was  not  as  a 
poet  that  he  became  so  famous  in  his  day. 

VIII. 
IIEV.     GEORGE    CURWIN. 

1714  TO  1717. 

Mr.  George  Curwin  was  the  son  of  Hon.  Jonathan  Curwin.  He 
Avas  born  in  Salem,  May  21,  1683,  and  graduated  at  Harvard  College 
in  1701. 

Having  been  for  a  number  of  years  an  assistant  in  the  ministry 
with  Mr.  Noyes,  he  Avas  ordained  as  pastor  and  colleague,  on  the  19th 
of  May,  1714.  The  record  (by  Mr.  Noyes)  says:  "May  19,  the 
Rev.  Mr.  George  Curwin  w^as  ordained  Pastor  of  this  church."  For 
the  record,  see  ante,  p.  100. 

Mr.  Curwin  died  Nov.  23,  1717.  His  ministry  was  short,  but  in 
the  highest  degree  meritorious.  The  church  record  says  that  lie  was 
"  very  eminent  for  his  early  improvements  in  learning  and  piety,  his 
singular  abilities,  and  great  labors,  his  remarkable  zeal  and  faitliful- 
ness  in  the  service  of  his  master.'*' 

The  Rev.  John  Barnard,  of  Marblehead,  his  early  friend,  preached 
in  Salem  on  the  public  Thanksgiving,  a  few  days  after  Mr.  Curwin's 
death.  The  sermon  was  published,  and  dedicated  to  Hon.  Samuej 
Brown,  a  relative  of  the  lamented  minister.  Mr.  Barnard,  in  his  dis- 
course, says  of  his  "  reverend  and  beloved  brother,  Mr.  George  Cur- 
win," that  "■  he  seemed  to  have  been  peculiarly  formed  from  his  youtli 
for  that  great  and  noble  design  in  wliich  he  afterwards  spent  a  short 
and  laborious  life.  The  spirit  of  early  devotion,  accompanied  with  a 
natural  freedom  of  thought,  and  easy  elocution,  a  quick  invention,  a 
solid  judgment,  and  a  tenacious  memory,  laid  the  foundation  of  a 
good  preacher  ;  to  which  his  acquired  literature,  his  great  reading, 
hard  studies,  deep  meditation,  and  close  walk  with  God,  rendered 
him  an  able  and  faithful  minister  of  the  New  Testament." 

Rev.  Mr.  Curwin  married  in  1711,  Mehitable,  daughter  of  Deliver- 

*  See  ante,  p.  102. 


295 

ance  Parkman,  a  distinguished  merchant  of  Salem.  Two  of  his  sons, 
Samuel  and  George,  were  graduates  of  Harvard  College,  in  the  class 
of  1635  :  the  former  of  whom  was  the  author  of  "  Journal  and  Let- 
ters of  the  late  Samuel  Curwin,  Judge  of  Admiralty,  etc.,"  edited  by 
his  kinsman,  George  Atkinson  Ward,  A.  M. 

IX. 

REV.     SAMUEL    FISK. 

1718  TO  1735. 

Mr.  Samuel  Fisk  was  the  grandson  of  John  Fiske,  already  men- 
tioned as  assistant  to  Hugh  Peters,  and  afterwards  minister  of  Wen- 
ham,  and  was  graduated  at  Harvard  College  in  1708.  For  account 
of  his  call  and  settlement  over  the  First  Church,  &c.,  see  records, 
ante,  p.  103,  &c. 

Simultaneous  with  the  settlement  of  Mr.  Fisk  was  the  formation 
of  the  second  church  by  members  dismissed  from  the  First  Church  to 
settle  Rev.  Robert  Stanton  in  the  east  part  of  the  town. 

Dr.  Bentley  says  of  Mr.  Fisk  :  "  He  was  a  man  of  real  abilities  ; 
but  his  high  thoughts  of  church  authority  prevented  his  usefulness, 
and  he  was  dismissed  from  the  First  Church  in  1735,  and  accepted  a 
new  house  provided  by  his  friends,  in  the  same  street,  westward,  on 
the  north  side  of  the  street.  He  \Vas  succeeded  in  the  old  church  by 
]\Ir.  John  Sparhawk."  Mr.  Fisk's  "  high  thoughts,"' — so  repugnant 
to  the  spirit  of  the  First  Church  and  its  founders, — led  to  a  fierce 
controversy,  which  continued  many  years  after  he  was  excluded  from 
the  pulpit,  but  was  finally  settled  in  a  Christian  spirit  and  manner. 
He  was  dismissed  from  the  Third  Church  in  1745,  and  succeeded  by 
Rev.  Dudley  Leavitr.  He  died  in  Salem,  April  7th,  1770,  aged  81. 
He  preached  the  First  Century  Lecture,  of  the  First  Church,  August 
6,  1729.  The  Election  Sermon,  delivered  by  him  in  1731,  was  pub- 
lished, and  may  be  ranked  among  the  best.  His  wife  was  Anna 
Gcrrish.  The  late  Gen.  John  Fisk,  a  gentleman  of  much  distinction 
in  Salem,  was  his  son. 

X. 

REV.    JOHN    SPARHAWK. 
1736  TO  1755. 
On  the  5th  day  of  August,  1736,— "at  a  meeting  of  the  brethren 
adhering  to  the   ancient   principles  of  the   First   Church  in   Salem,"' 


296 

Mr.  John  Sparhan'k  was  chosen  as  a  "  meet  person  to  discharge  the 
office  of  a  Gospel  minister  among  them." 

By  a  letter  dated  Cambridge,  October  23,  1  736,  Mr.  Sparhawk  ac- 
cepted the  call,  and  his  ordination  took  place  on  the  8th  of  Decem- 
ber following."""' 

Mr.  Sparhawk  was  the  son  of  the  Rev.  John  Sparhawk,  of  Bristol. 
He  was  born  in  September,  1713,  and  graduated  at  Harvard  College, 
in  1731.  He  married  Jane,  daughter  of  Rev.  Aaron  Porter,  of  Med- 
ford,  Oct.  4,  1737.  He  died  April  30,  175.5,  in  the  42d  year  of  his 
age.  He  left  three  sons,  Nathaniel,  John,  and  Samuel,  and  four 
daughters,  Priscilla,  married  to  Hon.  Nathaniel  Ropes  ;  Catharine, 
married  to  her  cousin,  Nathaniel  Sparhawk  ;  Jane,  married  to  John 
Appleton  ;   Susanna,  married  to  Hon.  George  King,  of  Portsmouth. 

Of  Mr.  Spirhawk  it  has  been  said,  that  he  was  much  esteemed  and 
behoved  in  his  life,  and  in  his  death  sincerely  and  universally  lamented. 

The  late  venerable  Dr.  Holyoke,  whose  minister  he  was,  described 
him  as  "large  in  person,  a  man  of  dignity,  and  an  excellent  preacher." 

XL 
REV.   THOMAS    BARNARD. 

]7o5  TO  1776. 

Mr.  Thomas  Barnard  was  the  son  of  the  Rev.  John  Barnard  of 
Andover,  born  Aug.  16,  1716,  and  graduated  at  Harvard  College  in 
1732.  He  was  installed  Pastor  of  the  First  Church  in  Salem,  Sept. 
17,  17.5-5;  "the  Rev.  Mr.  Lowell  of  Newbury  began  with  prayer; 
Rev.  Mr.  Clark  of  Danvers  preached  from  Malachi  2:6;  Rev.  Mr. 
Barnard  of  Marblchead  gave  the  charge." 

Mr.  Felt,  in  Annals  of  Salem,  says  of  Mr.  Barnard  :  "  He  was  or- 
dained at  Newbury,  Jan.  31,  1738, — left  his  people  there  because  of 
difficulties  about  Mr.  Whitfield's  preaching, — studied  and  practised 
law,  represented  Newbury  in  General  Court,  re-entered  the  ministry, 
and  was  installed  over  First  Church  of  Salem.  He  left  children, 
Thomas,  John,  Benjamin, — and  Sarah,  who  married  Jonathan  Jack- 
son of  Newburyport.  He  published  sermons  at  the  ordination  of 
his  brother  Edward,  in  Haverhill,  1743, — of  Josiah  Bayley,  at  Hamp- 
ton Falls,  17.57, — before  Society  of  Industry,  1757, — at  Artillery 
Election,  1758, — at  ordination  of  William  Whitwell,  in  Marblehead, 
1762, — and  at  Election,  1763.     He  possessed  a  strong  and  cultivated 


*See  ante,  p.  115,  itc. 


297 


TOind.  He  was  much  beloved  by  his  society  here,  and  highly  es- 
teemed by  the  public."  To  this  list  of  his  publications  should  be 
added  his  able  discourse  at  the  Dudleian  Lecture,  17(58,  in  defence 
of  Christianity,  from  1  Cor.  2:5,  "That  your  faith  should  not  be  in 
the  wisdom  of  men,  but  in  the  power  of  God." 
He  died  August  .5,  1776,  aged  60. 

"  Mr.  Barnard  having  been  taken  off  from  his  labors  by  the  palsy," 
adds  Mr.  F«lt,  "  and  his  son  Thomas  having  supplied  his  place, — the 
church  had  a  fast,  Oct.  31,  1770,  preparatory  to  the  choice  of  a  min- 
ister." Mr.  Thomas  Barnard,  Jr.,  and  Mr.  Asa  Dunbar,  preached  as 
candidates,  and  upon  the  choice  of  the  latter,  the  minority,  friends 
of  the  former,  separated  peaceably,  and  established  the  North  Socie- 
ty, settling  Thomas  Barnard,  Jr.  as  their  minister.  The  First  Church, 
"  for  the  continuing  of  peace  and  brotherly  love,"  made  an  equitable 
division  with  them  of  the  "  temporalities  of  the  church,"  though  it 
could  see  no  reasons  for  a  separation,  Mr.  Dunbar  being  "  admirably 
qualified  for  a  Gospel  preacher." 

One  or  two  matters  of  permanent  interest  in  the  proceedings  of 
the  church  may  be  noticed  here. 

At  a  meeting  of  the  church,  Dec.  3d,  1760,  Deacons  Joshua  Ward 
and  John  Beckford  were  chosen  to  receive  and  improve  the  legacy  of 
eighty  dollars,  bequeathed  to  the  church  by  the  late  Judge  Lindall, 
"  to  be  improved  (by  such  persons  as  the  church  shall  choose,)  by 
good  bonds  on  interest, — the  interest  or  improvement  being  for  the 
Deacons  of  the  church  for  the  time  being, — the  principal  not  to  be 
diminished."  The  deacons  of  the  church  successively  received  and 
improved  the  same,  using  the  interest,  till  April  21,  1819,  when  tlie 
principal  was  deposited  in  the  Savings  Bank,  pursuant  to  a  vote  of 
the  church,  "  in  such  manner  that  the  Deacons  of  the  said  First 
Church,  for  the  time  being,  may  receive  the  interest  thereof." 

At  a  meeting  of  the  church,  August  2,  1762,  it  was  unanimously 
voted,  for  the  sake  of  peace  and  Christian  communion,  to  give  up  to 
the  church,  formed  by  those  who  went  oft'  with  llev.  Mr.  Fisk,  in 
1735,  one  half  of  the  plate  belonging  to  the  First  Church,  at  the 
time  of  the  separation,  or  its  value  in  money  ;  and  also  to  pay  them 
an  equivalent  for  one  part  of  the  Deacons'  Marsh.* 

*  The  original  grant  of  the  Deacons'  Marsh,  as  recorded  in  the  Town's  Book,  is  as 
follows: 

"Item,  There  is  granted  to  John  Home,  two  acres  of  Marsh  ground,  until  the  town 
do  further  dispose  of  the  same.'' 
"Item,  To   Charles   Uott   two   acres  of  Marsh  ground,  upon    the  same    conditions; 


298 


XII. 
REV.    ASA   DUNBAR. 

1772  TO  1779. 

Mr.  Dunbar  was  born  in  Bridgewater,  May  26.  1745,  graduated 
at  Harvard  College,  in  1767,  and  ordained  as  colleague  with  Rev. 
Thomas  Barnard,  .July  22,  1772.  Rev.  Mr.  Adams  of  Roxbury, 
prayed  ;  Rev.  Mr.  Appleton  of  Cambridge,  preached :  Rev.  Mr. 
Swain  of  Wenham,  gave  the  charge  ;  Rev.  Mr.  Whitwell  of  Marblc- 
liead,  concluded  with  prayer  ;  Rev.  Mr.  Payson  of  Chelsea,  gave  the 
right  hand  of  fellowship. 

Mr.  Dunbar's  services  were  interrupted  by  the  bad  state  of  his 
health,  and  in  a  few  years  he  was  induced  to  ask  a  dismission.  The 
following  letter,  being  characteristic  of  the  man  and  the  times,  may 
be  interesting  to  members  of  the  society. 

"  To  the  First  Church  and  Propriety  in  Salem. 

"  My  dear  Christian  brethren  and  friends, 

"  Such  is  the  general  state  of  my  health,  that  I  judge  it  expedient 
for  me  to  ask  a  dismission  from  your  service  in  the  Gospel  ministry. 
This  request  I  doubt  not  you  will  think  to  be  reasonable,  and  I  hope 
your  compliance  with  it  will  be  greatly  to  your  own  interest. 

"  It  would  be  disagreeable  to  me  to  say  anything  to  you  concerning 
past  salary  or  support,  did  not  the  representation  I  must  now  make 
of  the  matter,  bear  a  very  honorable  testimony  to  your  constant  gen- 
erosity. I  would  not,  however,  abuse  your  generosity  by  asking  any 
favor,  nor  do  I  mean  to  make  any  demands.  Not  that  I  scruple  your 
readiness  to  do  me  any  reasonable  favor,  should  I  request  it  ;  but 
with  respect  to  my  expenses,  I  would  have  you  regard  equity  alone, 
and  act  as  your  own  integrity  shall  determine  you.  Perhaps  you  will 
think  them  extravagant,  or  if  not,  yet  that  you  ought  not  to  defray 
them  wholly.  Judge  ye  what  is  right,  and  settle  the  affair  according- 
ly.    Betwixt  you  and  me  there  shall  be  no  contention. 

and  that  the  said  Charles  Gott  shall  have  one  acre  more,  if  there  be  any  in  the  town's 
hands,  when  other  men  are  provided  for." 

Both  were  deacons,  and  their  succtssors,  not  their  heirs,  took  the  Marsh.  John 
Ilorne,  or  rather  Oine,  (for  so  he  signed  his  will,  proved  in  1684,)  was  deacon  from 
1629  to  1684.  From  him  descended  all  the  Salem  Ornes.  He  left  four  sons,  John, 
Symon.  Joseph,  Benjtimin.  Joseph  was  great-granJfather  to  the  late  Dr.  Joseph  Orne, 
ol  II.  C  ,  class  of  1765. 


299 

*'  Such  necessary  family  expanses  as  I  am  able  to  recollect  and  ac- 
count for,  since  my  return  to  preach  with  you  in  September,  1777, 
amount  to  -  -  -  -  -  £1524.   0.   0. 

"  I  have  received  of  your  treasurers,  Mr.  Rand  and  Mr.  Wood- 
bridge,  by  taxation  and  subscription,  -         £441.   4.  2. 

"  By  p:ivatedonations.  of  which  I  have  kept  a 
scrupulous  account,  estimating  them  as  justly  as 
I  could,  I  received,  .  -  -  432.   16.   0. 

874.  0.  2. 

"Your  most  affectionate,  humble  servant, 

"ASA  DUNBAR. 
"April  23,  1779." 

The  society  more  than  complied  with  Mr.  Dunbar's  request,  by 
voting  him  seven  hundred  pounds. 

As  little  seems  to  be  known  among  us  of  this  estimable  man  and 
minister,  we  have  taken  some  pains  to  ascertain  his  history  after  he 
left  Salem.  Fro.n  the  church  records  it  appears  that  he  was  recom- 
mended, in  1786,  to  the  church  in  Keene,  under  the  care  of  Rev. 
Aaron  Hall. 

After  his  dismission  from  the  ministry,  Mr.  Dunbar  studied  law, 
and  settled  in  the  profession  at  Keene,  N.  H.,  where  he  was  known 
as  the  honest  lawyer,  and  greatly  respected.  He  died  in  Keene,  as 
appears  by  the  records  of  that  town,  on  the  22d  of  June,  1787,  (not 
1788,  as  Dr.  Bentley  states,)  and  was  buried  from  the  meetinghouse, 
Rev.  Mr.  Hall  preaching  his  funeral  sermon,  and  giving  him  a  high 
character. 

Mr.  Felt  observes  of  Mr.  Dunbar,  that  when  settled  here  he  be- 
longed to  Weston,  and  married  Mary  Jones,  of  the  same  place,  1772. 
By  the  church  records  it  appears  that  at  his  ordination  he  came  re- 
commended from  the  church  of  the  late  Rev.  Dr.  Gay,  of  Hingham. 
His  places  of  residence,  as  well  as  the  members  of  his  family,  may 
be  conceived  from  the  following  extract  from  the  Town  records  of 
Keene : 

"  Dunbar  Asa  : 

"  Polly,  daughter  of  Asa  Dunbar  and  Miry  his  wife,  born  in  Sa- 
lem, Nov.  24,  1773.  William,  their  son,  born  at  W^eston,  Sept.  28, 
1776.  Charles  Jones,  their  son,  born  at  Harvard,  Feb.  28,1780. 
Sophia,  their  daughter,  born  at  Harvard,  July  19,  1781.  Louisa, 
their    daughter,    borne    at  Keene,    May    11,    1785.     Cynthia,    their 


300 

daughter,  born  at  Keene,  Maj-  22,  1787.  William  Dunbar,  son  of 
Asa  and  Mary  his  wife,  died  at  Harvard,  July,  1779, — buried  at  Lan- 
caster." Mrs.  Dunbar  survived  her  husband,  and  was  married  to 
Mr.  Minot  of  Concord,  Mass.,  father  of  Judge  Minot  of  Haverhill. 

Dr.  Bentley,  who  must  have  known  Mr.  Dunbar  well,  says  :   "He 
was  a  man  of  genius." 


XHI. 
REV.    JOHN    PRINCE,    LL.D. 

1779  TO   1836. 

Dr.  Prince  was  born  in  Boston,  July  22,  1751,  and  graduated  at 
Harvard  College  in  1776. 

"  Mr.  John  Prince  was  ordained  to  the  pastoral  care  of  the  First 
Church  in  Salem,  Nov.  10th,  1779.  The  Rev.  Mr.  Payson  made  the 
first  prayer,  the  Rev.  Mr.  Williams  preached  from  Luke  2:14;  the 
Rev.  Mr.  Howard  prayed  before  the  charge  ;  the  Rev.  Mr.  Diman 
gave  the  charge  ;  the  Rev.  Mr.  Willard  prayed,  and  the  Rev.  Mr. 
Barnard  gave  the  right  hand  of  fellowship." 

The  sermon,  by  Mr.  Williams,  of  Bradford,  (afterwards  professor 
at  Cambridge,)  was  published.  To  the  people  he  says:  "  No  church 
can  be  under  stronger  obligations  than  you  are  to  preserve  the  relig- 
ion of  Jesus  pure  and  undefiled.  Here  those  good  men  who  came 
into  this  part  of  America  for  the  sake  of  religion,  formed  the  first 
Church.     We  reverence  their  memories." 

In  1817,  a  legacy  of  -$3000  was  received  from  the  late  Charles 
Henry  Orne,  merchant,  a  worthy  member  of  the  church,  which, 
when  accumulated  to  $5000,  was  to  form  a  permanent  fund  for  the 
support  of  the  settled  minister  of  the  First  Church.  From  accumu- 
lation and  subscriptions,  the  fund  has  increased  to  nearly  S8000. 
Upon  receiving  this  legacy,  the  Proprietors  of  the  First  Church  be- 
came incorporated  by  the  name  of  the  "  First  Congregational  Society 
in  Salem." 

Here  may  be  gratefully  noticed  another  benefactor  and  most  wor- 
thy member  of  the  First  Church.  The  late  Mehitable  Higginson, 
the  sixth  in  descent  from  the  first  minister,  and  the  last  in  Salem  to 
bear  that  venerated  name,  was  an  honor  to  her  ancestry  and  her  sex. 
As  the  teacher  of  successive  generations  of  children  she  was  a  bless- 
ing to  the  church  and  the  town,  exhibiting  through  life  an  example  of 


301 

exalted  female  excellence.  She  left  at  her  death  a  lasting  memorial 
of  her  interest  in  the  Society  of  the  First  Church  by  a  generous  be- 
quest ;  also  providing  that  a  legacy  of  five  hundred  dollars  given  to 
the  Salem  Athenaeum  on  certain  conditions,  should,  "  in  case  of  the 
non-fulfilment  of  said  conditions,  go  to  the  use  of  the  Ministerial 
Fund  of  the  First  Congregational  Society  in  Salem." 

In  February,  1824,  at  a  meeting  of  the  First  Congregational  Soci- 
ety, in  Salem,-  called  for  the  purpose,  it  was  voted  that  it  was  expe- 
dient to  settle  a  colleague ;  and  that  the  salary  of  Dr.  Prince  should 
be  continued  to  him  if  a  colleague  was  settled.  Rev.  Henry  Cole- 
man, having  preached  as  a  candidate,  was  earnestly  desired  by  a  con- 
siderable portion  of  the  Society.  A  majority,  however,  not  being  in 
favor  of  his  settlement,  his  adherents  seceded  from  the  first  Church 
in  1824,  and  built  for  him  the  house  in  Barton  Square  ;  and  he  was 
installed  as  their  minister,  Feb.  25,  1825, — Mr.  Upham  having  been 
recently  ordained  the  colleague  of  Dr.  Prince.  This  secession  made 
the  fourth  religious  society  in  Salem,  formed  from  the  First,  in  a 
little  more  than  one  hundred  years. 

Dr.  Prince  lived  in  Christian  union  and  brotherly  love,  for  more 
than  thirty  years  of  his  ministry,  with  Dr.  Barnard  of  the  North 
Church,  and  preached  his  funeral  sermon,  which  is  a  beautiful  memo- 
rial of  their  mutual  friendship.  He  was  also  happy  in  his  young  col- 
league, who  by  his  devoted  attentions  cheered  and  brightened  his 
latter  days,  and  paid  a  just  and  eloquent  tribute  to  his  memory,  in  a 
discourse  preached  at  his  funeral,  which  was  published,  and  may  be 
referred  to  for  a  full  and  clear  view  of  Dr.  Prince's  merits  as  a  phi- 
losopher, and  his  character  as  a  Christian  divine.  We  cannot  forbear 
to  take  from  it  a  sentence  or  two,  showing  the  beautiful  relation 
Avhich  the  venerable  minister  and  his  faithful  people  bore  to  each 
other. 

After  speaking  of  the  steadfast  kindness  of  his  people,  and  observ- 
ing that  for  twelve  years  they  had  "  released  him  from  labors,"  and 
yet  "  continued  to  him  an  unabated  support ;  "  the  author  adds  : 
"  Your  late  venerable  pastor  has  himself  attested  to  your  goodness 
and  faithfulness  to  him.  On  his  death  bed  he  bore  a  testimony  in 
your  favor  which  will  not  and  cannot  ever  be  forgotten  by  you  or 
your  successors.  He  has  bequeathed  a  munificent  donation  of  nearly 
450  invaluable  books,  selected  with  the  greatest  care,  and  constitut- 
ing a  theological  library  such  as  few  clergymen  possess,  for  the  per- 

39 


302 

petual  use  of  your  ministers."  It  is  then  stated  that  the  will  provid- 
ing for  the  donation  had  been  executed  some  years,  and  that  just  be- 
fore his  death  Dr.  Prince  called  for  the  catalogue  containing  the  titles 
of  the  books,  and  dictated,  in  Mr.  Upham's  presence,  the  following 
words  to  be  written  on  the  catalogue  over  his  signature  :  "  Sensible 
of  the  kindness  of  my  people  through  my  long  ministry  and  life,  I 
bequeath  these  books  as  a  lasting  memorial  of  my  affectionate  grati- 
tude." 

Dr.  Prince  died  on  the  7th  of  June,  1836,  aged  very  nearly  85 
years.  He  was  twice  married.  Mary  Bailey,  of  Boston,  was  his  first 
wife,  and  the  mother  of  his  children.  His  second  wife  was  Mrs. 
Millie  Waldo,  who  survived  him.  His  eldest  son,  John,  a  graduate 
of  Harvard  College,  class  of  1800,  was  a  lawyer,  and  the  late  Clerk 
of  the  Judicial  Courts  in  the  County  of  Essex. 

The  eminent  character  of  Dr.  Prince  is  well  known.  He  pos- 
sessed the  spirit  of  a  true  philosopher  and  a  true  Christian,  and  was 
alike  distinguished  for  his  mechanical  ingenuity,  his  attainments  in 
natural  science,  in  theological  and  general  learning, — for  his  various 
genius  and  taste,  his  ardent  love  of  nature  and  of  art, — his  single- 
heartedness  and  truly  Christian  temper,  and  for  his  amiable  and  gen- 
erous disposition,  especially  as  manifested  in  the  gi'atuitous  diffusion 
of  his  scientific  discoveries  and  improvements,  and  in  imparting  his 
rare  knowledge,  at  all  times,  for  the  gratification  and  entertainment  of 
others.  His  character  will  long  be  remembered  with  sincere  admi- 
ration. 


XIV. 
REV.    CHARLES   WENTWORTH   UPHAM. 

1824  TO   1844. 

Mr.  Charles  W.  Upham,  son  of  the  Hon.  Joshua  Upham,  formerly 
of  Massachusetts,  and  a  graduate  of  Harvard  College  in  the  class  of 
1763,  was  born  at  St.  John,  New  Brunswick,  May  4,  1802.  He  re- 
ceived his  education  at  Harvard  College,  and  took  his  first  degree  in 
1821.  He  was  a  graduate  of  the  Theological  School  in  Cambridge, 
in  the  class  of  1824. 

Having  accepted  an  invitation  to  settle  as  colleague  pastor  with 
the  Rev.  Dr.  Prince,  Mr.  Upham  was  ordained  Dec.  8,  1824.  The 
record  (made  by  the  senior  pastor)  gives  a  full  account  of  his  ordina- 


303 

tion.  The  ecclesiastical  council  was  organized  by  choosing  Rev.  Dr. 
Thayer,  of  Lancaster,  moderator,  and  Rev.  Mr.  Walker,  of  Charles- 
town,  scribe. 

The  candidate  read  before  the  council  a  statement  of  his  views  of 
religion  and  the  sacred  office. 

Rev.  Dr.  Channing  made  the  introductory  prayer  ;  Rev.  President 
Kirkland  preached  the  sermon  ;  Rev.  Dr.  Lowell  made  the  ordaining 
prayer  ;  Rev.  Dr.  Thayer  gave  the  charge  ;  Rev.  Mr.  Brazer  offered 
the  right  hand  of  fellowship  ;   Rev.  Mr.  Flint  addressed  the  Society. 

During  his  ministry  Mr.  Upham  published  his  Dedication  sermon 
and  the  2d  Century  Lecture.  He  also  published,  at  an  early  period 
of  his  ministry,  "  Letters  on  the  Logos,"  the  "•  Life  of  Sir  Henry 
Vane,"  and  "  Lectures  on  Witchcraft," — with  various  other  interest- 
ing publications. 

Mr.  Upham  resigned  his  pastoral  office  in  December,  1844,  from 
regard  to  his  health,  as  did  his  predecessor,  Mr.  Dunbar  ; — the  only 
instances  of  resignation  among  the  ministers  of  the  First  Church. 
L'pon  accepting  this  resignation,  the  Society  presented  Mr.  LTpham 
with  the  sum  of  fifteen  huiidred  dollars.  In  his  excellent  farewell 
address,  in  writing,  which  was  entered  upon  the  records  of  the  So- 
ciety, he  warmly  expresses  "  the  gratification  with  which  he  contem- 
plated their  unanimity,  kindness  and  generosity,"  concluding  "  with 
the  most  fervent  wishes  and  prayers  for  the  welfare  of  the  Society 
collectively  and  individually,  and  with  the  liveliest  sensibility  in  the 
remembrance  of  all  their  kindness,  fidelity  and  sympathy." 

Mr.  Upham  was  soon  called  into  public  life.  He  has  been  a  Rep- 
resentative of  Salem  in  the  General  Court ;  a  member  of  the  State 
Senate  from  the  County  of  Essex,  and  President  of  that  body  ;  also 
a  member  of  the  Congress  of  the  United  States,  and  Mayor  of  the 
city  of  Salem. 


XY. 
REV.   THOMAS    TREADWELL    STONE. 

1846  TO   1852. 
Mr.  Stone  was  born  at  Waterford,  Me.,  Feb.  9,  1801,  and  was  edu- 
cated at  Bowdoin  College,  taking  his  first  degree  in   1820.     He  was 
ordained  in  the  ministry  at  Andover,  Me.,  Sept.  8,  1824,  and  remained 
there  till  Sept.  1830,  when  he  became  preceptor  of  Bridgton  Acade- 


304 

my,  where  he  continued  two  years.  He  resumed  the  ministry,  and 
was  installed  at  East  Machias  on  the  15th  of  May,  1833.  In  June, 
1846,  he  was  chosen  Pastor  of  the  First  Congregational  Society  in 
Salem,  and  installed  on  the  12th  of  July  following. 

The  mode  of  Mr.  Stone's  induction  into  the  pastoral  office,  on  this 
occasion,  was  somewhat  peculiar.  No  invitations  were  given  to  the 
pastors  of  sister  churches  to  be  present.  The  ceremony  of  installa- 
tion took  place  on  Sunday  morning,  at  the  usual  hour  of  meeting  for 
worship,  in  the  manner  prescribed  by  the  Committee  of  the  Society, 
and  in  designed  imitation  of  ancient  practice.  Dr.  George  Choate, 
in  behalf  of  the  Committee,  standing  together  with  Mr.  Stone,  in 
front  of  the  pulpit,  made  an  address,  first  to  the  congregation,  then 
to  the  Pastor  elect,  combining  in  the  latter  both  a  right  hand  of  fel- 
lowship and  a  charge.  The  pastor  responded  in  suitable  terms.  He 
was  then  "  taken  by  the  hand,  and  conducted  into  the  pulpit.  Then 
followed  an  anthem  ;  next  an  appropriate  prayer  by  Mr.  Stone,  and  a 
discourse  adapted  to  the  occasion." 

The  vote  of  invitation  to  Mr.  Stone  contained  a  peculiar  provision, 
viz  : — "  That  either  party  may  terminate  the  contract  by  giving  to 
the  other  party  six  months  notice  of  an  intention  or  wish  so  to  do." 
The  Society,  on  the  23d  of  August,  1851,  by  a  major  vote,  gave  such 
notice  to  Mr.  Stone,  and  his  ministry  terminated  accordingly  in  Feb- 
ruary, 1852. 

Mr.  Stone  had  greatly  endeared  himself  to  many  persons  in  the 
society  ;  and  all,  it  is  believed,  entertained  for  him  a  high  respect, 
and  the  sincerest  good  wishes.  One  thousand  dollars  was  contrib- 
uted at  once  by  members  of  the  Society,  and  cordially  presented  to 
him  upon  the  close  of  his  ministerial  connection  with  them. 

Mr.  Stone  is  again  settled  in  the  ministry  at  Bolton. 


XVI. 

REV.    GEORGE    WARE    BRIGGS. 

1853. 

Mr,  Briggs   was   born  at   Little  Compton,  R.   I.,  April   8th,  1810, 

and  was  educated  at   Brown  University,   taking  his   first  degree   in 

1825.     He  graduated  at  the  Theologfical  School  in  Cambridge,  with 

the  class   of  1834;  and  was  settled  in  the  ministry  at  Fall  River, 


305 

Sept.  24,  1834.  He  was  installed  at  Plymouth,  Jan.  3,  1838,  as  col- 
league Pastor  with  the  Rev.  Dr.  Kendall. 

The  installation  of  Mr.  Briggs  as  Pastor  of  the  First  Church  in 
Salem,  took  place  on  the  6th  of  January,  1853.  Invitations  were 
extended  to  various  clergymen  in  the  vicinity  to  be  present  on  the 
occasion,  but  no  ecclesiastical  council  was  organized.  The  services 
in  the  church  were  as  follows : 

Introductory  Prayer,  by  Rev.  William  0.  White,  of  Keene,  N.  H. ; 
Reading  of  the  Scriptures,  by  Rev.  O.  B.  Frothingham,  of  Salem  ; 
Sermon,  by  Rev.  John  H.  Morison,  of  Milton ;  Ordaining  Prayer,  by 
Rev.  Dr.  Thompson,  of  Salem ;  Right  Hand  of  Fellowship,  by  Rev, 
Dr.  Flint,  of  Salem ;  Concluding  Prayer,  by  Rev.  Dexter  Clapp,  of 
Salem  ;  Benediction  by  the  Pastor. 

Rev.  Mr.  Briggs  is  the  sixteenth  minister  of  the  First  Church, — 
the  tenth  of  those  who  had  been  approved  ministers  elsewhere  before 
their  settlement  here,  and  the  second  that  came  from  the  ancient 
church  of  Plymouth, — from  the  church  first  assembled  for  Christian 
worship,  to  the  church  first  gathered  and  organized,  in  New  England. 

We  have  thus  endeavored  to  give  an  account  of  every  ordination 
or  installation  in  the  First  Church,  as  found  in  its  records,  or  else- 
where. It  does  not  appear  that  any  sermon  was  preached  at  the  in- 
duction of  any  of  the  first  five  ministers.  At  the  three  next,  it  was 
preached  by  the  ministers  themselves, — Higginson,  Noyes,  Curwin, — 
and  at  all  since,  except  the  fifteenth,  by  a  pastor  of  some  other 
church.  The  right  hand  of  fellowship  appears  to  have  formed  a  part 
of  the  services  from  the  beginning,  but  no  charge  is  noted  till  the 
ordination  of  Mr.  Curwin,  when  it  was  given  by  "  the  teacher,"  Mr. 
Noyes.  There  is  no  instance  to  be  found  of  any  examination  of  the 
candidate  as  to  his  doctrinal  views,  and  but  one  in  which  they  were 
spontaneously  given.  In  this  case  (the  fourteenth)  there  was  the 
most  complete  observance  of  ecclesiastical  form  and  etiquette  ;  yet  in 
the  next,  (the  fifteenth,)  they  were  wholly  disregarded.  The  various 
manner  of  introducing  the  ministers  of  the  First  Church,  may  be 
taken  as  an  illustration  of  the  spirit  of  Christian  liberty,  which  actu- 
ated the  founders.  Through  every  variety  of  form,  and  all  diversities 
of  sentiment,  the  church  has  been  steadfast  to  its  first  principles. 
The  only  contentious  controversy  with  a  minister  that  occurs  in  its 
history,  sprung  from  a  disposition  on  his  part,  believed  to  be  incon- 
sistent with  these  principles  and  the  rights  of  the  church. 


306 

With  a  single  exception,  all  the  ministers  were  settled  for  life.  No 
one  of  them  ever  resigned  his  office  here  to  preach  elsewhere.  All 
were  liberally  educated  ;  the  first  five  at  one  of  the  English  Univer- 
sities ;  the  sixth  without  any  university ;  the  next  eight  at  Harvard ; 
the  fifteenth  at  Bowdoin,  and  the  present  pastor  at  Brown  University. 
Of  the  fifteen,  whose  ministry  has  closed,  one  was  banished  by  the 
civil  authorities,  and  one  sent  on  a  foreign  mission, — both  against 
the  wishes  of  their  people  ;  one  was  excluded  from  the  pulpit,  two 
resigned,  and  the  ministry  of  one  was  terminated  by  its  own  special 
constitution.  The  other  nine  died  in  their  pastoral  charge.  In  no 
case  has  the  salary  of  a  minister  been  diminished  upon  settling  a 
colleague  with  him. 

The  facts  we  have  given,  though  brief,  sufficiently  show  how  learned, 
able  and  faithful  were  the  ministers,  and  how  just  and  generous  the 
people  have  been  to  them  ; — and  also,  we  may  add,  to  their  seceding 
brethren,  who,  at  difi"erent  periods,  went  from  them  to  form  other 
churches. 

We  find  no  mention  of  any  council  before  the  ordination  of  Mr. 
Fisk,  in  1718.  The  free  election  of  a  minister  being  conclusive,  it 
would  hardly  seem  consistent  to  submit  it  to  any  ecclesiastical  au- 
thority. The  Society  accordingly  "voted  that  the  installation  of  the 
Rev.  Mr,  Briggs  should  be  consecrated  by  public  religious  services 
in  the  First  Church,  consisting  of  a  sermon,  right  hand  of  fellowship, 
reading  of  the  Scriptures,  prayers,  and  appropriate  music."  But  no 
ecclesiastical  council  was  organized. 

With  the  auspicious  settlement  of  the  present  pastor,  our  desultory 
notices  are  brought  to  a  close.  We  rejoice  most  devoutly  in  the  aus- 
pices under  which  his  ministry  has  commenced.  May  the  blessing 
of  God  rest  upon  it,  and  make  it  more  abundant  in  "  the  fruit  of  the 
spirit, — love,  joy,  peace," — than  any  that  has  gone  before  it. 

It  is  hoped  that  these  notices,  imperfect  as  they  are,  will  be  accep- 
table, and  serve  to  inspire  a  more  lively  interest  in  the  prosperity 
and  perpetuity  of  the  First  Church,  and  a  deeper  attachment  to  the 
principles  upon  which  it  is  founded. 


ADDITIONAL   NOTE. 


The  following  certificate,  subjoined  to  Hev.  John  Fiske's 
Original  Record,  and  unintentionally  omitted  in  its  proper 
place,  (ante,  p.  36),  is  added  here,  together  with  some 
other  matters ; 

Boston,  Mat,  1857. 
The  foregoing  twenty-seven  pages,  comprising  the  Original  Cov- 
enant of  the  First  Church  in  Salem,  (and  its  renewal),  with 
names  of  members,  and  certain  Church  records  in  1637,  were 
copied  by  me,  at  the  request  of  Hon.  Daniel  Appleton  White,  of  Sa- 
lem, from  an  ancient  book  of  Church  records  (now  in  my  possession) 
in  the  well  known  handwriting  of  the  Rev.  John  Fiske,  for  several 
years  the  assistant  preacher  of  Hugh  Peter,  Avhile  pastor  of  the  said 
First  Church,  being  the  first  portion  of  said  ancient  book,  and  all  of 
it  which  pertains  to  the  Salem  Church,  next  to  which  appear  records 
of  the  Wenham  Church,  from  the  year  1644  to  Nov.  1655,  followed 
by  records  of  the  Church  of  Chelmsford,  from  Nov.  1  655,  to  July  25th, 
1675,  of  which  Churches  Mr.  Fiske  was  the  minister. 

The  record  of  "  The  Children  of  John  and  Anna  Fiske,"  also  in 
his  handwriting,  was  copied  by  me  from  the  beginning  of  his  said 
book  of  Church  records. 

DAVID  PULSIFER. 


Among  the  fifty  members  of  the  First  Church,  in  Salem,  residing  at 
Marblehead,  and  dismissed  "  to  be  a  Church  by  themselves,"  (ante,  p. 
90,)  with  Rev.  Samuel  Cheever  their  minister,  it  may  be  seen  that 
twelve  have  no  given  name  except  the  single  letter  G.,  doubtless 
standing  for  "  Goodie,'''  as  "Goodie  Guppa,"  for  instance,  on  p.  71. 
For  the  sake  of  genealogical  inquirers  we  here  supply  their  christian 
names  from  a  list  of  the  fifty-four  original  members  of  the  new 
Church,  as  found  on  the  12th  page  of  a  "Discourse  on  the  History 
of  the  First  Christian  Church  and  Society  of  Marblehead,  &c.,  1816, 
By  Samuel  Dana,  A.  M.,  Fifth  Pastor  of  said  Church."  They  are 
as  follows :   G.    (Mary)    Dixy,    G.    (Mary)    Bartoll,    G.    (Elizabeth) 


308 

Watts,  G.  (Abigail)  Ellis,  G.  (Miriam)  Pedrick,  G.  (Mary)  Meritt, 
G.  (Mary)  Merritt,  G.  (Sarah)  Henly,  G.  (Alice)  Darby,  G.  (Char- 
ity) Sandin,  G.  (Joanna)  Hanley  [or  Hawley]  G.  (Abigail)  Clarke. 
Tab.  Pedrick  is  Dorcas  Pedrick,  in  Mr.  Dana's  list.  His  four  addi- 
tional names  appear  to  be  Ruth  Cheever,  (the  minister's  wife),  Wil- 
liam Beal,  Sarah  Ward,  and  Sarah  Buckley. 

Charles,  before  Pitman,  in  the  Salem  list,  should  be  Charity — the 
i  in  this  word  not  being  dotted,  nor  the  t  crossed,  an  omission  very 
common  in  Mr.  Higginson's  records,  occasioned  the  mistake.  Hanley 
in  his  list  is  undoubtedly  the  same  as  Haivley  in  the  other. 


The  ancient  record  of  Mr.  Fiske,  to  which  Mr.  Pulsifer's  certificate 
relates,  is  curious  and  interesting,  taken  in  connection  with  Thomas 
Letchford's  "  Plain  Dealing,  or  Newes  from  New  England,"  as  well  as 
in  the  important  respects  before  mentioned.  They  strikingly  illus- 
trate each  other,  particularly  in  respect  to  the  Salem  Church.  The 
three  or  four  years  that  Letchford,  who  was  a  London  lawyer,  resided 
in  Boston,  were  the  very  years  that  Mr.  Fiske  passed  in  Salem.  The 
Plain  Dealing,  which  was  published  in  London,  in  1641,*  gives  a 
minute  account  of  the  early  New^  England  Churches,  their  forma- 
tion, admission  of  members,  mode  of  worship,  &c.,  but,  like  Mr. 
Fiske's  record,  contains  no  intimation  of  any  test  creed  or  prescribed 
formula  of  faith,  and,  of  course,  proves  that  no  such  test  could  have 
been  adopted  or  used  among  them.  The  Newbury  Church,  then  un- 
der the  famous  Parker  and,  Noyes,  must  have  been  very  far  from 
thinking  of  such  a  test,  if  we  may  judge  from  the  following  remark : 
"  Of  late,"  says  Letcher,  "  some  churches  are  of  opinion  that  any 
may  be  admitted  to  church  fellowship  that  are  not  extremely  igno- 
rant or  scandalous  :  but  this  they  are  not  very  forward  to  practise,  ex- 
cept at  Newberry. "t  How  this  ancient  Church  could  have  been 
brought,  in  the  middle  of  the  19th  century,  to  interpolate,  in  its  ad- 
mirable old  Scriptural,  Christian  Covenant, — the  Covenant  of  Tucker 
and  Popkin,  worthy  successors  of  Parker  and  Noyes, — a  glaring 
sectarian  test  creed,  longer  than  the  covenant  itself,  is  a  hard  prob- 
lem to  solve. 

*  Re-published  in  3  Hist.  Coll.,  in.,  55.  t  lb.  80. 


ALPHABETICAL    INDEX. 


A. 

Abernethy,  on  freedom  of  conscience,  IfiO. 

Adams,  J.  Q.,  on  the  N.  England  Confederacy,  referred  to,  255,  275. 

Additional  Note,  307. 

Allibone's  Dictionary,  etc.,  quoted,  252. 

Allin,  John,  on  quoting  from  other  authors,  quoted,  205,  213,  245. 

Apostles'  Creed,  earliest  deviation  from  gosi)el  terms  of  communion,  153. 

Arnold,  Dr.,  on  sectarian  diflferences  of  faith,  quoted,  225. 

"  Articles  of  Faith  and  Covenant  of  1629,''  239,  270. 

Athenseum,  Boston,  referred  to,  190,  242,  263,  266. 

B. 

Bacon,  Dr.,  on  Congregationalism,  quoted,  280. 

Baker,  Mrs.  Martha,  denied  recommendation  to  First  Church,  121,  124  to  127. 
Balguy,  Dr.,  on  judging  others,  quoted,  180. 
Baptism  of  children,  52,  53,  59,  72,  91  to  93,  271. 
"       "     Pasca  Foote's  eight  children,  70. 
"  Questions  at,  206. 

"       "      Joseph  Oroe,  Jr.,  111. 
Barnard,  Rev.  John,  on  Rev.  Geo.  Curwin,  quoted,  294. 

«        Rev.  Thomas,  Notice  of  Life  of,  296. 
Barrow,  Dr.,  on  judging  others,  quoted,  180. 
Barton  Square  Church,  301.  ^^*  . 

Bass  River  Church,  72,  73,  74.  „■"«•. ,l^Pff'"  •  ^ 

"         "  "         Members  of,  73. 

"         "  "        Its  covenant  and  ordination  of  Mr.  Hale,  74. 

Baxter,  Richard,  on  peremptory  opinions,  quoted,  125. 

"  "        on  terms  of  Christian  communion,  quoted,  133. 

''  "         on  schism,  quoted,  144. 

"  "        on  addition  to  Christ's  terms,  quoted,  151. 

"  "        on  the  adversary's  artifices,  quoted,  151, 

"  "        on  fundamental  doctrines,  quoted,  167. 

"  "         on  change  of  belief,  quoted,  169. 

"  "        on  sectarianism,  quoted,  176,  214. 

Belknap,  Dr.,  his  biography  of  Robinson,  quoted,  275. 
Bentley,  Dr  ,  his  "  Description  of  Salem,"  quoted,  9,  10,  80,  200,  2,i8,  269. 

"  "  "  "       on  F.  Higginson,  quoted,  283,  284. 

"  "  «'  "       on  Skelton,  quoted,  285. 

"  "  ««  "       on  Norris,  quoted,  289,  290. 

«'  "  «  "      on  Sam'l  Fisk,  quoted,  295. 

"  "  "  "on  Asa  Dunbar,  quoted,  300. 

verly,  Ordination  at,  109. 


SI(T  ALPHABETICAL    INIXEX- 

Bible  gjron  to  John  Massey,  97. 

-Bible,  the  standard  of  Christian  Faith,  127. 

Boston  Church,  Trouble  in,  76,  77. 

Boston  Churches,  Covenants  of,  referred  to,  195. 

Bradford  Church,  gathered,  91. 

"  Brief  Sketch  "  of  Judge  White's  Lecture  in  1856,  255', 

Brsggs,  Rev.  George  W.,  Notice  of  Life  of,  304. 

Burke,  Edmund,  on  the  Puritan  spirit,  quoted,  275. 

Burton's  Rejoinder,  on  liberty  of  conscience,  quoted,  19S>.  ' 

C. 

Cambridge  Platform,  quoted,  199,  260. 

Campbell,  Dr.,  on  schism  and  heresy,  quoted,  140,  141. 

Catalogue  of  baptized  children,  16. 

"  persons  joined  in  full  communion,  15. 

Cave  on  the  Christian  Fathers,  quoted,  153. 
Centennial  Celebration,  Aug.  6,  1729,  109. 
Chalmers'  Political  Annals,  referred  to,  267. 

Chandler,  Dr.,  on  making  the  Scriptures  the  mle  of  faith,  quoted,  138. 
"  "     on  human  creeds,  quoted,  154. 

"  "     on  giving  up  articles  of  faith,  quoted,  159. 

Charlestown  Covenant,  quoted,  241,  250. 

"  "  referred  to,  195,  211,  243,  249,  274. 

"  History  of,  quoted,  250. 

"  "  referred  to,  249. 

Chebacko  Church,  gathered,  91. 

Chillingworth,  on  diversity  of  opinions  in  religion,  quoted,  182. 
•'  on  believing  the  Scripture  alone,  quoted,  138. 

"  on  heresy,  quoted,  142. 

"  on  "  the  Bible  the  religion  of  Protestants,"  quoted,  15&. 

Choate,  Dr.  George,  assists  in  installing  Mr.  Stone,  304. 
Christian  E.xaminer,  Article  from,  232. 
Church,  a  new,  built,  105. 
Ciiiirch-book,  47,  48. 

"        recovered  from  Rev.  Sam'l  Fisk's  heirs,  118.  M^ 

Church  in  Chelmsford,  Moses  Fiske  joins,  38  to  40. 
Church,  Excommunication  from,  53,  54. 

Church-membership  of  all  children  of  the  faithfal,  8,  49,  50,  60,  61,  69,  71,  88,  97. 
Church-membership,  50,  51,  52,  54,  55,  56,  57,  58,  68,  69,  71,  74,  75,  77,  79,  83,  88, 

90,  94,  96,  97,  98,  259. 
Church-members,  List  of,  at  reorganization  of  Church,  115. 
Church,  Withdrawal  from,  31  to  36. 
Churches,  Duty  of,  127  to  132. 
Cicero,  quoted,  221. 

"       his  fundamental  rule,  256, 
Clap,  President,  regards  "  consenting  to  substance  of  Westminster  Catechism  "  as  her- 
esy, quoted,  146. 
Clarke,  Adam,  on  creeds  versus  Scripture,  quoted,  148. 
Clarke,  Dr.,  on  judging  for  another  in  religion,  quoted,  177. 
Colman,  Rev.  Henry,  minister  of  Barton  Square,  301, 


ALPHABETICAL    INDEX.  311 

Communion,  Terms  of  Christian,  132  to  144. 

Confession  of  Faith,  Fisko's  negative  evidence  on,  23,  24, 

"  "     and  Covenant,  as  given  in  tract  in  Boston  Athenaeum,  190,  191. 

"  "  "         Preface  to,  quoted,  206. 

"  •'     not  distinct  from  covenant,  198. 

"  "     Webster's  definition  of,  228. 

Confession3,  various,  280. 
Congregationalism,  True  principles  of,  Note  C,  275  to  282. 

"  u         «  «     Quotation  on,  280. 

Consociationalism,  Quotation  on,  280,  281. 
Contribution  for  captives  of  Indians,  95. 

Correspondence  between  First  Church  and  Tabernacle,  (in  1832),  121. 
Cotton,  John,  on  the  dependence  of  the  churches  on  Christ,  quoted,  133. 

"  "     his  testimony  to  Christian  freedom  of  early  churches,  137,  199,  277, 

Cotty,  Case  of  Kob.,  27,  28. 
Councils  of  Churches,  76,  77,  78,  80,  95. 
Covenant,  The  First,  as  given  by  Mather,  6,  7. 

"  "         Comprehensiveness  of,  251. 

"  "        Dr.  Bentley's  opinion  of,  10. 

"        identified   with   Confession   of  Faith   by  Neander  and   Uhden,  Morton,  and 

Mather,  22. 
Covenant,  The  first,  John  Higginson's  record  regarding,  62. 

"  "  "  "  "        .    "        discussed,  62  to  66. 

"  "     Dr.  Worcester's  version  of,  187,  190,  216,  243,  246, 

"  "  "        reasons  for  his  version,  188,  216, 

"  «'  "  "  "  "     answered,  217  to  220. 

"  "         testified  to  by  Messrs,  Diman,  etc.,  189. 

"  ,    "         Discussion  regarding,  at  Esse.x  Institute,  193  to  197, 

"  «'         Inadvertent  admission  regarding,  in  new  ed.  of  Morton,  282. 

"  "         The  question  stated,  210. 

"  "         Mr.  Felt's  earlier  view  of.  236,  265. 

«.  "  "  later  view  of,  237,  238,  240,  254,  261  to  268. 

Covenant  and  confession,  Morton's  account  of,  3,  4,  192. 

<<  "  propounded  to  candidates,  etc.,  68,  69. 

"        Mr.  Fiske's  duplicate  record  of,  discussed,  40  to  4l. 

"         renewed,  48,  84,  85,  113,  114,  203. 

"        Evidence  of  renewal  of,  in  Rob,  Cotty's  case,  28. 

"         as  contained  in  "  New  Direction,"  discussed,  85  to  88. 

"         as  renewed  in  1660,  with  preamble  and  P.  S.,  13,  14. 

"        as  subscribed  by  Mr.  Leavitt,  Dr,  Worcester's  extract  from,  186. 

"        Webster's  definition  of,  228, 
Covenants  of  various  early  churches,  quoted,  137, 

"  «  "  "        referred  to,  195. 

"  '<  «  "        Dr.  Palfrey  on  freedom  of,  282. 

Cradock,  Gov.,  Injunctions  of,  188. 
"  Creed-making,"  (newspaper  article),  231. 
Creeds  of  New  Testament,  134. 
Curwin,  Mr.  Geo.,  ordained,  100,  • 

"  "     Obituary  of,  102. 

"  •«    Notice  of  Life  of,  294. 


312  ALPHABETICAL    INDEX. 

Cyprian,  as  quoted  by  Limborch,  on  Christian  liberty,  153. 

D. 

Davis's  edition  of  Morton,  quoted,  200,  258,  269. 

Deacons,  84,  94,  116. 

Deacons'  Marsh,  42. 

"Declaration  of  Cong.  Churches  in  England  and  Wales  in  1833,"  quoted,  279. 

Devereux.  H.,  121,  183. 

Diman,  Barnard  and  Holt,  Letter  of,  quoted,  189. 

"         "  "  "  referred  to,  187. 

Direction,  The,  211,  242,  245,  247,  262,  203,  2C8,  270  to  272. 
"Direction,  The  New,"  Pamphlet  containing,  discussed,  85  to  88,   203,  204,  212,  224, 

248. 
"  Direction,  The  New,"  quoted,  207,  208.  209. 
Discussion,  First,  121.     Second,  185.     Third,  235. 
"  Documents,  The,"  (newspaper  article),  215. 
Doddridge,  Dr.,  on  freedom  of  thought,  quoted,  129. 
Drake's  History  of  Boston,  quoted,  241. 
Dudley,  Gov.,  on  Mrs.  Skelton,  quoted,  285. 
Dummer,  Jeremy,  Notice  of  Life  of,  292. 
Dunbar,  Rev.  Asa,  Notice  of  Life  of,  298. 
Dunton,  John,  on  Rev.  John  Higginson.  quoted,  291. 

"  "     on  Rev.  Nicholas  Noyes,  293,  294. 

Duty  of  Churches,  127. 

E. 
Early  Records  of  First  Church,  Account  of,  11,  12,  17  to  24,  117,  118,  258,  259. 
Early  Christians,  Simple  faith  of,  152. 
Earthquake,  Fast  on  account  of,  107,  108. 
East  Parish,  gathered,  106. 

"  Ordination  in,  107,  108. 

"  Members  of,   105,  106. 

Elder,  Ruling,  46,  48,  58,  116. 
Eliot,  Dr.,  on  Skelton,  quoted,  285. 
Elton,  on  Roger  Williams,*quoted,  286,  287. 
Erasmus  Johannes,  on  Christian  liberty,  quoted,  155. 
"  Essentially  material  passages,"  (newspaper  article),  227. 
Essex  Institute,  Discussion  before,  193  to  197. 

"  "        Lecture  before,  in  1856,  253,  255  to  260. 

"  "        Vote  of,  253. 

Evans,  Dr.,  on  accountability  to  God  alone,  quoted,  174.  • 

F. 
Felltham's  Resolves,  on  bondage  to  creeds,  quoted,  121. 
Felt,  J.  B.,  "Ecclesiastical  History,  etc.'"  of,  235  to  238,    243,241,252,   256,258,261 

to  268. 
Felt,  J.  B,  on  the  Bible  the  standard  of  founders  of  First  Cburch,  quoted,  192. 

"  on  Rev.  Edward  Norris,  quoted,  289. 

"  on  Rev.  Thomas  Barnard,  quoted,  296,  297. 

"  on  Rev.  Asa  Dunbar,  299. 


ALrHABETICAI.    IXDEX.  31  1 

First  Church,  Foundation  of.  1. 

"  "         Morton  on,  3. 

"  "         Mather  on,  5  to  8. 

"  "         Hubbard  on,  8,  9. 

"         Reorganiziition  of,  112. 

"         Manner  of  joining,  according  to  Morton,  4. 

"  "  "  "  Matlier,  7,  8. 

"  "  "  "  Hubbard,  9. 

"        Intercourse  of  with  other  churches,  124. 

"        Proceedings  of,  Feb.  18,  1832,  184. 

"        IIow  far  it  accepts  the  fundamental  doctrines  of  Christianity,  144  to  149, 
161  to  171. 
First  Church,  unsectarian  at  beginning,  195. 

"         Newspaper  articles  on,  197,  200,  202,  205,  207,  217. 

"         List  of  members  of,  at  its  reorganizati  in,  115. 
Fisk,  Samuel,  Note  of,  on  book  of  records,  17. 

"         Retention  of  records  by,  87. 

"         Method  of  recording  of,  110. 

"         E.Kpulsion  of  from  First  Church,  111. 

"         Notice  of  Life  of,  295. 
Fiske,  John,  Account  of,  19,  37. 

"         Account  of  record  of  the  covenants  by,  20  to  24. 

"         Record  of,  discussed,  40  to  44. 

"         Children  of,  36,  37. 
Fiske,  Moses,  recommended  by  Chelmsford  Church,  38  to  40. 
Foster,  Dr.,  on  mutual  forbearance,  quoted,  130. 
Freedom  of  judgment.  New  Testament  injunctions  to,  160. 
French  Protestants,  Contribution  for,  93. 
Funds  of  First  Church,  297,  300. 
Fundamental  doctrines  of  Christianity,  126,  127,  144  to  183. 

G. 

(Jale,  Dr  ,  on  judging  the  members  of  Chiist's  body,  quoted,  133. 

"         on  impositions  on  conscience,  149. 

"         on  fundamentals,  167. 

"        on  freedom  of  conscience,  177 
Gloster  Church  gathered,  56. 
Goodwin,  Dr.  T.,  on  acknowledging  good,  wherever  found,  quoted,  175. 

"  "      on  freedom  of  Congregational  covenant,  quoted,  277. 

Gospel  doctrine  of  being  and  doing,  170,  171. 
Gott,  Charles,  orig.  witness,  Letter  of,  1,  2. 

"         "  "         "  "         referred  to,  261. 

"         '*         Felt's  explanation  of  his  letter,  23('. 
Griswold,  R.  W.,  quoted,  252. 
Grove,  on  uncharitableness,  quoted,  176. 

H. 

Hales,  on  heresy  and  schi?m,  quoted,  143. 
Hall,  Robert,  on  free  inquiry,  quoted,  126. 

"         "        on  the  duty  of  churches,  127. 

"        "        on  party  distinctions  in  churches,  128,  129. 


314  ALPHABETICAL    INDEX. 

Ilall,  Robert,  on  infiillibility  of  church  of  Rome,  quoted,  162. 
"         "         on  antinoinianism ,  quoted,  164. 
"         "         on  heretics,  quoted,  170. 
Hanbury's  Historical  Memorials  of  the  Independents,  referred  to,  21,  25S. 
Hartley,  Dr.,  on  futility  of  creeds,  quoted,  156. 
Haughton,  Henry,  first  ruling  elder,  43. 
Hayward's  Book  of  Religious,  quoted,  251. 
Henry^,  Matthew,  on  separation  from  churches,  quoted,  13&. 
"  "  on  schism,  quoted,  141. 

"  "  on  accountability  to  Christ  alone,  173,  174,  17S, 

Heresy  and  schism,  Meaning  of  these  terms,  140  to  144. 
Higginson,  Francis,  chosen  teacher,  2. 

"  "         ordained  teacher,  4. 

"  "         his  confession  of  faith  and  covenant,  198,  218,  242,  246,  251. 

««  "         Notice  of  life  of,  283. 

Higginson,  John,  original  witness,  1,  246,  258. 

'•  "         his  attestation  of  Mather's  Magnalia,  quoted,  5,  201. 

"  "  "  Morton,  202. 

•'  "         called  to  the  church,  45,  46. 

'«  "         Records  of,  quoted,  45  to  96,  221. 

"  "         llis  Eltction  Sermon,  231. 

"  "        His  '•  Direction,"  242,  245,  247,  270  to  272. 

«'  "         New  inference  from  his  old  statement,  193,  245. 

"  "         eulogized,  252. 

"  "         Notice  of  life  of,  290. 

Higa,iuson,  Mehitable,  300. 
Holyoke,  E.  A.,  a  blameless  Christian,  169. 

Hooker,  Thomas,    on  Christ  the  church's  only  lawgiver,  quoted,  133. 
Howe,  John,  on  narrowing  Christian  communion,  quoted,  130,  131. 

"         "        on  judging  other  men,  quoted,  173. 
Hubbard's  History,  lic,  quoted,  (on  the  First  Church  foundation,)  8,  9. 
Humiliation,  Days  of,    51,  54,  57,  5b,  59,  67,  68,  70,  71,  74,  75,  81,  82,  93,  96,  97,  108, 

I. 

Indian  war,  82. 

Induction  of  Rev.  T.  T.  Stone,  304. 
Installation  of  Rev.  Thomas  Barnard,  296. 
Ipswich,  Ordination  at,  107. 

L. 

Lactantius,  on  Christian  liberty,  as  quoted  by  Limborch,  153. 

Lardner,  Dr.,  a  pure  Chiistian,  168,  169. 

Law  of  1646,  quoted,  278. 

Leaf,  Transcription  on  a,  243    247. 

Leavitt,  Mr.,  Covenant  adopted  by  church  of,  87. 

Lecture  set  up,  116 

Leechraan,  Dr.,  on  illiberality  among  Christians,  quoted,  168. 

Letchford's  ''  Plain  Dealing,"  quoted,  308. 

Lin,  The  churcli  in,  hinders  the  seals,  30,  31. 

Locke,  John,  on  the  requisite  Christian  faith,  quoted,  166. 


ALPHABETICAL    INDEX.  315 

Locke,  John,  on  true  religion,  quoted,  275. 

"  "      a  simple  Christian,  168. 

Lord's  Supper,  Absence  from,  50,  51,  52. 

"  "         Admission  to,  30,  52,  67,  117. 

"  "         Suspension  of  Wm.  Walker  from,  25,  29. 

"  "         Time  and  charge  of  it,  47. 

Lowth,  Bp.,  on  freedom  of  inquiry,  quoted,  126. 
Lynn,  Ordination  at,  108. 

M. 

Mackintosh,  Sir  James,  on  Locke,  quoted,  275. 
Manchester  church  gathered,  101. 
Marblehead  chwrch.  Members  of,  90.  91. 

"  "  "         their  names,  307. 

"  ''         Gathering  of,  91. 

"  "         Ordination  in,  101. 

Mather's  Magnalia,  quoted,  5,  6,  7,  8,  199,  239,  240,  248,  258,  272,  273. 

"  "         referred  to,  196,  257,  261,  264. 

Mather's  evidence,  200,  201,  218,  219,  221  to  223,  227,  229,  230. 
Mather,  on  Rev.  .John  Higginson,  quoted,  291. 
Mather,  Richard,  Dr.  Eliot's  biography  of,  quoted,  271. 
Middle  district  church,  99,  100. 
Milton,  John,  on  heresy,  quoted,  142. 

"  "     on  darkening  t^cripture  with  metaphysics,  157. 

Morison,  Rev.  J.  11.,  Sermon  of,  192,  283. 

Morton,  Rev.  Charles,  interpolates  trinity  in  Charlestown  covenant,  250. 
Morton's  Memorial,  quoted,  3,  197,  199,  239,  257. 

"  "  on  First  Church  covenant,  quoted,  137,  192. 

"  "  Evidence  of,  on  the  covenant,  202,  219.  230. 

"  "  referred  to,  196,  242,  261. 

"  New  edition  of,  238  to  241,  244,  252,  256,  258. 

"  "  Note  upon,  269. 

"  "  Inadvertent  admission  in,  282. 

Mosheim's  Commentary  of  terms  of  Christian  communion,  quoted,  135. 

"        on  the  early  Christians,  152,  153. 

N. 

Neal,  on  Francis  Higginson,  quoted,  283. 

Neander  and  Uhden,  quoted,  22. 

Newbury  Church,  trouble  in,  78. 

"New  Englander,"  on  Congregationalism,  quoted,  281. 

Newton,  John,  on  heresy,  quoted,  142. 

"         Sir  Isaac,  a  sincere  Christian,  168. 
Nicholet,  Mr.  Charles,  Bentley's  account  of,  80. 

"  "  Meeting-house  built  for,  80. 

"  "  Proceedings  of  Committee,  Ac.  regarding,  81,  82. 

Norris,  Rev.  Edward,  Notice  of  life  of,  288. 
Note  A.,  261;  B.,  269;  C,  275. 
Notices  of  First  Church  and  its  ministers,  283. 
Noyes,  Rev.  Nicholas,  Notice  of  life  of,  293. 


316  ALPHABETICAL    IXDEX. 

Noyes,  Tlev   N.,  Obiltiary  of,  102. 

"  "        His  attestation  to  Mather,  quoted,  201. 

Noys,  Mr.  N.,  called  and  ordained,  89. 

0. 

Obituaries  of  Ourwin  and  Noyes.  102. 
Old  South,  in  Boston,  199. 
Ordination  of  Mr.  N.  Noys,  89. 

"  8kelton  and  Higginson,  4,  237. 

"  Rev.  John  Higginson,  291. 

"  Mr.  Geo.  Curwin,  100. 

"  Mr.  Samuel  Fisk,  103,  104. 

"  Rev.  Asa  Dunbar,  298. 

"  Rev.  John  Prince.  300. 

Rev.  C.  W.  Upham,  303. 
Ordination  of  deacons,  94. 

"         Various  forms  of,  in  First  Church,  30.'). 
Ordinations  in  other  churches;  56,  57,  91,  95,  98,  100,  101. 
Orme's  Life  of  Baxter,  on  accountability  to  God  alone,  quoted,  159. 
Orne,  Deacon,  (also  spelt  "Hcrne"),  84,  201. 

Orne,  .Joseph.  His  house  worshipped  in  by  Fiske's  adherents.  111. 
Owen,  Dr.,  on  term?  of  Christian  communion,  quoted,  133. 

"         on  removing  from  one  chun-h  to  another,  quoted,  139. 
"         on  heresy,  quoted,  143,  144. 

"         on  apostasy  from  the  go>"peI  precepts,  quoted,  172. 
"         Speech  put  by  Baxter  in  lips  of,  quoted,  183. 


Palfrey's  History,  Ac,  on  free<lnm  of  early  covenants,  quoted,  282. 
Pamphlet  in  Mr.  Felt's  name,  254. 

Patrick,  Bp.,  on  the  requisite  Christian  faith,  quoted,  166. 
Peters,  Hugh,  Dr.  Bentley  on,  24. 

"  "       Record  of,  discussed.  40,  41. 

"  "      supposed  by  Mr.  Felt  to  be  author  of  covenant,    238,  244,  2C3,  264,  266. 

"  "      Notice  of  life  of,  287. 

Pickering,  Timothy,  '-'an  Israelite  indeed,"  169. 

"  Deacon,  not  copier  of  Tabernncle  MS.,  193. 

Pistorius,  on  huin'in  articles  of  faith,  156;   quoted,  157. 
Platform  of  cliurch  disciiiline,  quoted,  147. 
Plymouth  church  covenant,  referred  to,  195. 

Prinfe's  New  Eng.  Chronolo'.'y.  on  liberty  of  conscience,  quoted,  276. 
Prince,  Rev.  John,  Notice  of  life  of,   300. 
Psalm  books,  72. 
Pulsifer,  Mr.  David,  20;  certificate  of,  307. 

Q. 
Questions  at  baptism  of  children,  quoted,  206. 

R. 

Records,  Original,  Mr.  Fiske's,  quoted,  25  to  40. 

"  "         Mr.  John  Higginson's,  quoted,  45  to  96. 


ALPHABETICAL    INDEX.  31 7 

Records,  Original,  Mr.  Noyeti's,  quoted,  96  to  100. 
"  "         Mr.  Curwin's,  quoted,  101. 

"  "         Mr.  Samuel  Fisk's,  quoted,  103  to  111. 

"  "         Mr.  Sparhawk's,  quoted,  116,  117. 

Records,  The  first,  lost,  according  to  Dr.  AVorces'ter,  194,  242. 
Records  of  First  Church,  referred  to,  196,  203,  221. 

"  "  "       quoted.  204,  217,  219 

"  Response  to  First  Church,"  (newspaper  articles,)  220,  221. 
Robinson's  charge  to  his  congres;ation,  quoted.  136,  154. 
"         confession  of  faith,  280. 

"         Ecclesiastical  Researches,  on  early  church,  quoted,  153. 
Robinsonians,  Principles  of,  276. 
Royall  Side  church  gathered,  101. 

S. 

Salem  Gazette.  Articles  from,   193,   197,  200,  202,    205,  207,   210,   213,  .214,  215,  217, 

220,  221,  226,227,  228,  231. 
Salem  Gazette,  Articles  from,  referred  to,  209,  214,  215,  220,  225,  227,  242. 
Salem  Village  church  gathered,  95. 

"  "  "     members,  94,  95. 

Salvian,  on  heresy,  quoted,  144. 
Savage,  on  Francis  Higginson,  quoted,  283. 

"       on  Edward  N orris,  quoted.  289. 
Savoy  Confession  of  Fai-.h,  quoted,  199,  2t)0,  212. 

"  "  "       referred  to,  279,  280. 

Sawyer.  Leicester  A.,  Work  of,  on  "Organic  Christianity,"  280. 
Saybrook  Platform,  referred  to,  280. 
Schism,  True  meaning  of  the  term,  140  to  144. 
Scriptures  read  as  part  of  public  worship,  116. 
"Sectarianism,  The  Plague  of,"  (newspaper  article),  213,  214. 
Seed,  Views  of,  on  uncharitable  thinking,  quoted,  123. 
Sharp,  Abp.,  on  Christian  charity,  quoted,  179. 

"         "     on  heresy,  quoted,  143. 
Sheppard,  Rev.  Thomas,  author  of  Charlestown  covenant,  250. 
Skelton,  chosen  Pastor,  2;  ordained,  4. 

"         Notice  of  life  of,  284 
Sparhawk,  Mr.  John,  chosen  minister,  115;  ordained,  116. 

"  Rev   John,  Notice  of  life  of,  295. 

Sprague's  Annals,  etc,  on  John  Robinson,  quoted,  275,  276. 

"  "         "     on  Rev.  John  Higginson,  quoted,  290  to  292. 

Stiles,  Pres.,  on  liberty  of  conscience,  quoted,  226. 

"  on  Scriptural  foundation  of  early  churches,  279. 

Stillingfleet,  Bp.,  on  narrowing  Christian  communion,  131. 
Stone,  Rev.  T.  T.,  Notice  of  life  of,  303. 
Stoneham,  Ordination  at,  108 
Supplement,  283. 

Sykes,  Dr.,  on  punishable  errors,  quoted,  177. 
Synod  of  1662,  270,  271. 

"         1C79,  on  Platform  of  Discipline,  etc  ,  83,  84. 

"         1680,  Confession,  etc.  of,  280. 


318  ALPHABETICAI,    INDEX. 

T. 

Tabernacle  Church,  Centennial  Discourse,  185. 

"  "        Letter  to,  from  First  Church,  122  to  184. 

"  «'         Memorial  (rf  Old  and  New,  241. 

"  «'        Records  of,  referred  to,  187,  247. 

"  "         Resolutions  of,  refusing  to  recognize  First  Church,  etc.,  122. 

Taylor,  Jeremy,  on  narrowing  Christian  communion,  131,  132. 
"  "         on  articles  of  necessary  belief,  quoted,  135. 

"  "         on  heresy,  quoted,  142,  143. 

"  "         on  adding  to  the  Scripture  rule,  quoted,  154. 

"  "         on  preventing  variety  of  opinion,  quoted,  182. 

Tcrtullian,  as  quoted  by  Limborch,  on  Christian  liberty,  153. 
Test  articles  of  faith,  wrongly  imputed  to  founders  of  First  Church,  85  to  88,  25G,  257, 

260,  308. 
Thanksgiving,  Days  of,  54,  67,  70,  75,  78,  84,  94,  96. 
Thatcher,  Thomas,  attests  Morton's  Memorial,  202. 
Tillotson,  Abp.,  on  heresy,  143. 
Topsfield  Church  gathered,  56. 

Transcript  of  pamptilet  printed  by  J.  F.,  187.  193,  199,  204,  247,  266. 
True  Doctrine  of  New  Testament,  on  Christian  unity,  quoted,  130. 

U. 

Upbam,  Rev.  C.  W.,  Notice  of  life  of,  302. 

V. 

"Violence  of  some  men's  tempers,"  etc.,  (newspaper  article),  226. 

W. 
AVake,  Abp  ,  on  Christian  charity,  quoted,  179. 
Walker,  Wm.,  suspended  from  Lord's  Supper,  25  to  27. 
Warburton,  Bp.,  on  terms  of  salvation,  etc.,  quoted,  134. 

"  "     on  authority  in  matters  of  religion,  quoted,  150,  151. 

Watertown  covenant  referred  to,  195. 
Watts,  Dr.,  on  differences  in  religion,  quoted,  124. 
"         on  uncharitableness,  quoted,  177,  178. 
Webster's  Dictionary,  quoted,  228;   answered,  229. 
Wenham  Church  gathered,  57. 

"  "       Ordination  at,  109. 

Wesley,  .John,  on  heresy  and  schism,  141,  142. 

AVestminster  Catechism,  "substantial"  conformity  to,  by  Tabernacle  Church,  144  to  147. 
"  "  Doctrines  in,  which  are  not  accepted  by  Fiist  Church,    163  to 

165. 
AVestminster  Catechism,  Declaration  of,  on  clearness  of  Scripture,  quoted,  166. 
AVhite,  D.  A.,  121,183,  233. 

"  "     Discussion  by,  before  Essex  Institute,  194  to  197. 

AYilliams,  Mr.,  of  Bradford,  quoted,  300. 

"         Roger,  Notice  of  life  of,  285. 
AVinslow,  Gov.,  quoted  by  Prince,  276. 
Winthrop,  Gov.,  on  Rev.  Edward  Norris,  quoted,  288,  289. 
AVorcester,  Rev.  S.  M.,  Articles  by,  from  Salem  Gaz.,  205,  213,  215,  220,  226,  227,  231. 

"  "         Centennial  Discourse,  etc.,  of,  185;  quoted,  198. 


AT.rHABKTICAL    INDEX. 


319 


Worcester,  S.  M.,  Disemirse  of,  at  Plymouth,  quoted,  18lt,  190. 

Discussion  by,  before  Essex  Institute,  194,  197. 

"  "  "  "         quoted,  205,  2G2. 

Interpretation  of,  followed  by  Mr.  Felt,  266  to  268. 
Memorial  Discourse,  etc.  of,  241,  244. 


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